جَٰهَدُوا۟
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "جَٰهَدُوا۟".
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ
2:215; 9:16.
It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them.
2:215; 9:16.
Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.
a
2:215; 9:16.
281
考验一个人的勇气的, 是磨炼和苦难; 没有它们, 精神就得不到进步和清洗。
a
2:215; 9:16.
426
Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.
a
2:215; 9:16.
492
It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them.
أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةً ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
3:143, 180; 20:3-4.
3:29; 4:140, 145; 9:23.
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
3:143, 180; 29:3-4.
3:29; 4:140, 145; 9:23.
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
c
3:143, 180; 20:3-4.
d
3:29; 4:140, 145; 9:23.
2
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
a
3:143, 180; 29:3-4.
b
3:29; 4:140, 145; 9:23.
1179
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
a
3:143, 180; 20:3-4.
b
3:29; 4:140, 145; 9:23.
1167
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
لَٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ وَأُو۟لَٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
8:75; 9:41, 111; 61:12.
8:75; 9:41, 111; 61:12.
8:75; 9:41, 111; 61:12.
c
8:75; 9:41, 111; 61:12.
c
8:75; 9:41, 111; 61:12.
c
8:75; 9:41, 111; 61:12.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
2:219.
2:219.
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
2:219.
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
e
2:219.
b
2:219.
1911
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
c
2:219.
1580
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
وَٱلَّذِينَ جَٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ
按照伊斯兰教颁布的命令, جِهَادْ (Jihad) 不作 “杀死” 和 “被杀” 解, 而是为赢得安拉的喜悦而奋斗。فِيْنَا (Fina) 这一单词的意思是 “与我们会遇”。
Jihad as ordained by Islam does not consist in killing and being killed, but in striving hard to win the pleasure of God, the word, Fina meaning 'meet Us.'
Commentary:
The verse gives the essence of jihad as ordained by Islam. Islamic jihad does not consist in killing and being killed but in striving hard to win the pleasure of God. This can best be done by following a Divine Reformer when one has appeared and the safest and surest way to test the truth of his claim is to seek God’s guidance by praying to Him. Thus to serve the cause of truth with all one’s might under the command and guidance of a Divinely-appointed Reformer is jihad in the truest sense of the word. There can be no greater jihad than this. It may take the form of preaching and dissemination of the teaching of Islam by peaceful means or of defending it by the sword from being destroyed by its enemies.
988
按照伊斯兰教颁布的命令, جِهَادْ (Jihad) 不作 “杀死” 和 “被杀” 解, 而是为赢得安拉的喜悦而奋斗。فِيْنَا (Fina) 这一单词的意思是 “与我们会遇”。
2988
Commentary:
The verse gives the essence of jihad as ordained by Islam. Islamic jihad does not consist in killing and being killed but in striving hard to win the pleasure of God. This can best be done by following a Divine Reformer when one has appeared and the safest and surest way to test the truth of his claim is to seek God’s guidance by praying to Him. Thus to serve the cause of truth with all one’s might under the command and guidance of a Divinely-appointed Reformer is jihad in the truest sense of the word. There can be no greater jihad than this. It may take the form of preaching and dissemination of the teaching of Islam by peaceful means or of defending it by the sword from being destroyed by its enemies.
2268
Jihad as ordained by Islam does not consist in killing and being killed, but in striving hard to win the pleasure of God, the word, Fina meaning 'meet Us.'