عَنكُمْ
Appears 18 times in Quran
Occurrences in Quran
Found 18 verses containing "عَنكُمْ".
أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٰٔنَ بَٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
125
在这简短的话中 «古兰经» 把妇女的权利和地位、婚姻的目的和意义, 以及夫妇之间的关系描述得多么美好。本节经文大意是说婚姻的真正目的是双方得到舒适、保护和修饰, 因为这就是服装的多种用途 (7:27及16:82)。这肯定不只是性生活的满足。丈夫和妻子还得相互防护邪恶与丑事。
1
رَفَثَ کے معنے اصل میں جماع کے ذکر کے ہوتے ہیں۔ اس جگہ استعارۃً یہ لفظ جماع کے معنوں میں استعمال کیا گیا ہے۔ مکہ والے سمجھتے تھے کہ روزہ دار کو رات کے وقت بھی اپنی بیوی کے ساتھ تعلق پیدا کرنا جائز نہیں‘ اس کی تردید کی۔
2
لباس سے یہ مراد ہے کہ خاوند کی وجہ سے لوگ عورت پر الزام لگانے سے ڈرتے ہیں اور عورت کی وجہ سے خاوند پر الزام لگانے سے ڈرتے ہیں پس وہ ایک دوسرے کا لباس ہیں یعنی ایک دوسرے کی حفاظت کرتے ہیں۔
3
مفسرین کہتے ہیں کہ اس کا مطلب یہ ہے کہ بعض مسلمان باوجود یہ جاننے کے کہ روزہ کی رات میں عورت کے پاس جانا جائز نہیں ایسا کر لیتے تھے۔ پس فرماتا ہے کہ ہم نے یہ حکم اس لئے کھول کر بیان کر دیا ہے کہ تم گناہ میں نہ پڑو۔ لیکن تَخْتَأْ نُوْنَ اَنْفُسَکُمْ کے معنے اپنے نفسوں کی حق تلفی کرنے کے بھی ہوتے ہیں اور وہی معنے ہم نے اس جگہ کیے ہیں کیونکہ وہ صحابہ ؓ کی شان کے مطابق ہیں اور مطلب یہ ہے کہ گو یہ حکم شرعی نہیں تھا مگر پھر بھی تم اپنی جانوں کو تکلیف میں ڈالنے کی کوشش کرتے تھے۔ اب ہم نے شرعی حکم بتا دیا ہے تاکہ تم خواہ مخواہ اپنے آپ کو تکلیف میں نہ ڈالو۔
4
عَفَا اللّٰہُ عَنْکَ کے معنے ہیں اَصْلَحَکَ اللّٰہُ وَ اَعَزَّکَ یعنی اللہ تیرے کاموں کو درست کرے اور تجھے عزت دے (اقرب) ہم نے اسی محاورہ کے مطابق عَفَا عَنْـکُمْ کے معنے یہ کیے ہیں۔ کہ اللہ نے تمہاری اس حالت کی اصلاح کردی۔
194
Important Words:
رفث (going in unto) has a number of meanings: amatory talk, kissing, caressing, embracing, compressing, coition, etc.; in fact, everything that a man desires of his wife. When رفث is followed by the preposition الی it means, coition or going in unto one’s wife, and it is in this sense that the word has been used here. رفث also means, immodest, foul and lewd talk or speech (Lane).
تختانون (you have been acting unjustly) is derived from خان. They say خانه i.e. he acted unfaithfully or perfidiously towards him; he was not faithful to the trust reposed in him. اختانه is like خانه, giving the same meaning. It also means, he acted wrongfully or unjustly towards him. The Arabs say خانته رجلاه i.e. his feet or legs acted unfaithfully towards him, meaning he was unable to walk. تختانون انفسکم would, therefore, mean, you failed to give your souls (i.e. yourselves) their due either (1) by preventing them from their duty to God, or (2) by refusing them the satisfaction of their natural and lawful cravings. The former act is a sin, while the latter, though not a sin, may endanger one’s health or deprive one of just happiness. The word has been used in both these senses in the Quran. In 4:108, it has been used in the sense of "sin", while in the present verse it has been used in the sense of "depriving the soul of the gratification of its natural and just desires".
عفاعنکم (afforded you relief). The word عفا gives a number of meanings (see 2:53). The expression عفاالله عن فلان is sometimes used where there is no question of pardoning any sin or obliterating traces thereof but simply in the sense of removing one’s mistake or misunderstanding or improving one’s condition or bestowing honour on one (Aqrab). It also means, making things easy, i.e. affording relief (Muhit).
باشروھن (go in unto them) is derived from بشر from which is also derived the word بشارة or بشری meaning, glad tidings. The expression بشربه means, he became glad and happy because of that. The words بشرالجلد mean, he removed or peeled off its skin. البشرة means, outer part of skin, or what is visible of the face or body. باشرالمرأة means, he came in contact with his wife skin to skin; he went in unto her. البشری (glad tidings) is so called because it changes the colour of the listener’s face. البشر (man) is also so called because, unlike other animals, man’s skin is visible and not concealed under hair (Aqrab, Mufradat & Lane).
Commentary:
It was a custom among the Israelites to abstain from all kinds of food from one evening to the other on the occasion of the fast of the Atonement Day, the only fast prescribed by Moses for his people. When fasts were first prescribed for Muslims, and details had not yet been revealed, they thought that, like the Jews, they too would have to fast for 24 hours with a slight intervening breakfast. Hence, following their own judgement, they concluded that it was lawful for them to eat and drink and to go in unto their wives only as long as they did not go to bed, and that after they had gone to sleep, they were not allowed to partake of any food or drink or to go in unto their wives until the next evening. Bukhari gives the following tradition on the authority of Bara’: "When the command to fast was revealed, if anybody kept a fast and then went to sleep in the evening, he abstained from eating, drinking and sexual intercourse until the time for breaking the fast the following day" (Bukhari ch. on Saum). This tradition and others of the same import show that it was not in obedience to any command from God or the Holy Prophet that his Companions abstained from sexual intercourse after going to bed at night, but it was owing to their own imitation of similar customs among the People of the Book that they had imposed these restrictions on themselves. As, however, these restrictions were against the will of God, a revelation was soon sent down allowing the Faithful to eat and drink and approach their wives as they liked during the night; only they were forbidden to do so while fasting during the day.
Some commentators have inferred from the words, you have been acting unjustly to yourselves, that the Companions of the Holy Prophet were unable to act upon the commandment to abstain from intercourse with their wives during the nights of fasts and frequently broke it. But this is evidently wrong, for the good reason that there was no such commandment to be broken. Moreover, the words of the Quran, i.e. you may now go in, also belie this interpretation, for the use of the word "now" clearly indicates that the Companions of the Holy Prophet were erring not on the side of indulgence but on that of abstinence. The Quran could not obviously say, you may now go in, to a people who were already going in unto their wives.
The clause, they are a garment for you and you are a garment for them, very beautifully describes the object of marriage. The verse points out that the object of marriage is not the gratification of carnal passions. The real object is the comfort, protection and embellishment of the parties, for such are the uses of a garment as explained in 7:27 & 16:82. Thus in a very few words, the Quran has described the true relationship that should exist between husband and wife, a description which has hardly a parallel in any other scripture.
The clause, the white thread becomes distinct from the black thread of the dawn, does not refer to the thread made of yarn but to the streak of light that appears along the eastern horizon at the time of dawn. The verse enjoins that from dawn till sunset Muslims should abstain from food and drink and intercourse while fasting. But they are free to have recourse to these things between sunset and dawn. At places where days and nights are unusually long, i.e. nearer the poles, calculation should be made for the purpose of fasting on the basis of average conditions, i.e. in such a case day and night would each be supposed to be of twelve hours’ duration (Muslim, ch. on Ashratus-Sa‘at). The clause, while you remain in the mosques for devotion, refers to the practice of اعتکاف which is observed by remaining in the mosque, night and day, during the last ten days of Ramadan. During these days, the devotee who decides to observe اعتکاف is not to leave the mosque except from human necessity, i.e. to answer a call of nature, etc. He enters the mosque on the morning of the 20th of Ramadan
and abides therein till the end of the month, fasting from daybreak to sunset and occupying himself in prayer or recitation of the Quran or other religious study or meditation. During اعتکاف (I‘tikaf), which is, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time. The clause, these are the limits fixed by Allah, so approach them not, points to the very important principle that a man can attain true piety only if he refrains from even "approaching" the things that have been forbidden by God. "Some acts," says the Holy Prophet "are of doubtful character, one not knowing whether they are right or wrong. It is always better to avoid these. The forbidden things are like a pasture-land which the Wise God prohibits to the people. If you make your beasts graze on the borders of such land, i.e. allow your beasts to approach near them, there is danger of their trespassing upon the prohibited area" (Bukhari, ch, on Iman). This is an extremely wise injunction which cuts at the root of all trespass. Only those can protect themselves against sin who give all unlawful things a wide berth. The final clause, that they may become secure against evil, repeats the idea contained in 2:184 in which the subject of fasting was first introduced. In both verses the underlying object of fasting has been stated to be the attainment of تقوی i.e. piety, righteousness and protection against evil, which are all different forms of divineblessings. The reader may, with advantage, compare this idea with the belief of the Christians that the Law is a curse (Gal. 3:10, 13).
212
How beautifully in these brief words the Qur’an has described the rights and status of woman and the object and significance of marriage and conjugal relations. The real object of marriage, the verse purports to say, is the comfort, protection and embellishment of the parties, for such are the uses of a garment (7:27 & 16:82). It definitely is not merely the satisfaction of sexual urge. Husband and wife also safeguard each other against evil and scandal.
213
The expression ‘Afallahu ‘An-hu means, God corrected his mistake and set right his affairs; bestowed honour upon him. It also means, God afforded him relief (Muhit).
214
At places where days and nights are unusually long (e.g. near the Poles) day and night should be calculated to be of twelve hours’ duration (Muslim, ch. Ashratus-Sa‘ah).
215
In I‘tikaf which constitutes, as it were, the consummation of the spirit of fasting, intercourse with wives and preliminaries thereto are not allowed even at night time.
وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْءَاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
1
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
435
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
499
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
500
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
501
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
502
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
503
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
325
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
507
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
593
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
42:38; 53:33.
42:38; 53:33.
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
42:38; 53:33.
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
c
42:38; 53:33.
a
42:38; 53:33.
509
Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
a
42:38; 53:33.
594
There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنكُمْ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
5:111.
5:111.
The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims.
5:111.
Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.
f
5:111.
a
5:111.
649
Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.
b
5:111.
727
The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims.
۞ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
2:169.
2:41, 84.
2:61; 7:161.
See 2:26.
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
2:41, 84.
2:61; 7:161.
See 2:26.
2:109.
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:41, 84.
b
2:61; 7:161.
c
2:26.
d
2:169.
a
2:41, 84.
b
2:61; 7:161.
c
See 2:26.
d
2:109.
650
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:169.
c
2:41, 84.
d
2:61; 7:161.
e
See 2:26.
727A
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
وَنَادَىٰٓ أَصْحَٰبُ ٱلْأَعْرَافِ رِجَالًا يَعْرِفُونَهُم بِسِيمَىٰهُمْ قَالُوا۟ مَآ أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
496
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
948
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
980
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
إِذْ يُغَشِّيكُمُ ٱلنُّعَاسَ أَمَنَةً مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءً لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ
3:155.
这节经文指的是白德尔战役。
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
3:155.
The reference in the verse is to the Battle of Badr.
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
3:155.
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
536
这节经文指的是白德尔战役。
537
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
538
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
1
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
3
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
b
3:155.
1102
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
1101
The reference in the verse is to the Battle of Badr.
1102
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
1103
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
إِن تَسْتَفْتِحُوا۟ فَقَدْ جَآءَكُمُ ٱلْفَتْحُ ۖ وَإِن تَنتَهُوا۟ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَعُودُوا۟ نَعُدْ وَلَن تُغْنِىَ عَنكُمْ فِئَتُكُمْ شَيْـًٔا وَلَوْ كَثُرَتْ وَأَنَّ ٱللَّهَ مَعَ ٱلْمُؤْمِنِينَ
32:29.
32:29.
The disbelievers demanded from the Holy Prophet Divine judgment in the form of victory. They are told that Divine judgment has indeed come in the form they had demanded.
32:29.
Important Words:
تستفتحوا (if you sought a judgement) is derived from استفتح which again is derived from فتح which means, he opened or he unlocked. فتح الحاکم بین الناس means, the judge or magistrate judged between the people. استفتح means, he asked or sought or demanded victory; or he asked or sought or demanded judgement (Lane & Aqrab).
Commentary:
The verse is addressed to the disbelievers who demanded the sign of victory or God’s judgement from the Holy Prophet. They said, "If you are a true Messenger of God, why does He not help you and grant you victory?" They are here told that God’s judgement in the form of victory has indeed come and that if they now desist from fighting, it will be well for them; but if they return to war, God will show them further signs of victory and they shall be defeated and brought low in spite of their great superiority in numbers and resources, for Allah is with the believers.
c
32:29.
a
32:29.
1108
Important Words:
تستفتحوا (if you sought a judgement) is derived from استفتح which again is derived from فتح which means, he opened or he unlocked. فتح الحاکم بین الناس means, the judge or magistrate judged between the people. استفتح means, he asked or sought or demanded victory; or he asked or sought or demanded judgement (Lane & Aqrab).
Commentary:
The verse is addressed to the disbelievers who demanded the sign of victory or God’s judgement from the Holy Prophet. They said, "If you are a true Messenger of God, why does He not help you and grant you victory?" They are here told that God’s judgement in the form of victory has indeed come and that if they now desist from fighting, it will be well for them; but if they return to war, God will show them further signs of victory and they shall be defeated and brought low in spite of their great superiority in numbers and resources, for Allah is with the believers.
b
32:29.
1108
The disbelievers demanded from the Holy Prophet Divine judgment in the form of victory. They are told that Divine judgment has indeed come in the form they had demanded.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
18:6; 64:10; 66:9.
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
48:6; 64:10; 66:9.
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
b
18:6; 64:10; 66:9.
544
فُرْقَانْ (Furqan) 的意思是: (1) 可以区分正确和错误的事物; (2) 证明或明证或论证; (3) 帮助或胜利; (4) 黎明 (Lane)。
a
48:6; 64:10; 66:9.
1118
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
a
18:6; 64:10; 66:9.
1114
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
ٱلْـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌ صَابِرَةٌ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
551
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
3
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
1154
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
1143
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
3:124.
3:124.
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
3:124.
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
c
3:124.
a
3:124.
1186
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
a
3:124.
1173
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
a
10:13, 24; 29:66; 30:34; 39:9.
a
10:13, 24; 29:66; 30:34; 39:9.
1856
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
e
10:13, 24; 29:66; 30:34; 39:9.
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِۦ فَلَا يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا
22:74; 25:4; 34:23.
22:74; 25:4; 34:23.
22:74; 25:4; 34:23.
Commentary
In this verse idolaters are told that they can judge the truth or falsity of their faith from the prophecies that foretell their destruction and the eventual triumph of Islam. Let them pray to their gods to save them if they can from the threatened Divine punishment. Far from saving their votaries from Divine punishment, these gods do not possess the power even to postpone or defer it for a single day. While idolaters are admonished that idolatry is at the root of all their misfortunes Muslims are warned that idolatry will bring about their downfall also. It is worthy of note that one of the major causes of the decline, downfall and destruction of the Abbasid Empire of Baghdad was that Muslim nobles freely married Turkish and Iranian idolatrous women. This led to the growth and spread of idolatrous beliefs among Muslims. Ibn Muqanna‘ and Hasan bin Sabbah were the product of the idolatrous ideas and practices that were rampant in those days among Muslims.
d
22:74; 25:4; 34:23.
a
22:74; 25:4; 34:23.
1986
Commentary
In this verse idolaters are told that they can judge the truth or falsity of their faith from the prophecies that foretell their destruction and the eventual triumph of Islam. Let them pray to their gods to save them if they can from the threatened Divine punishment. Far from saving their votaries from Divine punishment, these gods do not possess the power even to postpone or defer it for a single day. While idolaters are admonished that idolatry is at the root of all their misfortunes Muslims are warned that idolatry will bring about their downfall also. It is worthy of note that one of the major causes of the decline, downfall and destruction of the Abbasid Empire of Baghdad was that Muslim nobles freely married Turkish and Iranian idolatrous women. This led to the growth and spread of idolatrous beliefs among Muslims. Ibn Muqanna‘ and Hasan bin Sabbah were the product of the idolatrous ideas and practices that were rampant in those days among Muslims.
g
22:74; 25:4; 34:23.
إِن تَكْفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ ٱلْكُفْرَ ۖ وَإِن تَشْكُرُوا۟ يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
یعنی دل کی باتوں کو۔
6:165; 35:19; 53:39.
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
6:165; 35:19; 53:39.
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
1128
شُكْر (Shukr) 指按照安拉意欲的方式正确地对待安拉的恩赐 (14:8), 而 كُفْر (Kufr) 是错误地使用这些恩赐的事物。
2
دیکھئے نوٹ سورۃ انعام آیت۱۶۵۔
3
یعنی دل کی باتوں کو۔
a
6:165; 35:19; 53:39.
3443
Commentary:
شکر as explained elsewhere (14:8) denotes the proper use of Divine favours in a manner intended by God. کفر is the misuse of those favours. It is the proper or improper use of God-given powers, faculties, and of Divine favours, blessings and opportunities which is called شکر (thankfulness) or کفر (ingratitude) in the Quran.
a
6:165; 35:19; 53:39.
2566
Whereas Shukr denotes the proper use of Divine favours in a manner intended by God (14:8), Kufr is the misuse of these favours.
وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِۦ وَكَفَّ أَيْدِىَ ٱلنَّاسِ عَنكُمْ وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَٰطًا مُّسْتَقِيمًا
5:12.
یعنی خیبر کے اموال۔
یعنی حدیبیہ کے موقعہ پر۔
5:12.
'Great spoils' mentioned in this verse may refer to the great booty which fell into the hands of Muslims in the conquests, which followed the victory at Khaibar in the rest of Arabia and the neighbouring countries, but the words, 'He has given you this in advance,' evidently refer to the spoils gained at Khaibar. The words, 'has restrained the hands of men from you,' mean that the Treaty of Hudaibiyah had ushered in a period of peace for Muslims.
5:12.
Commentary:
"Great Spoils" mentioned here may refer to the great booty which fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries, but the words "He has given you this in advance," evidently refer to the spoils gained at Khaibar. The words فعجل لکم ھذہ may also signify the good things of the present life. The words, "has restrained the hands of men from you", mean that the Treaty of Hudaibiyyah had ushered in a period of peace for Muslims.
a
5:12.
3
یعنی خیبر کے اموال۔
4
یعنی حدیبیہ کے موقعہ پر۔
a
5:12.
3830
Commentary:
"Great Spoils" mentioned here may refer to the great booty which fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries, but the words "He has given you this in advance," evidently refer to the spoils gained at Khaibar. The words فعجل لکم ھذہ may also signify the good things of the present life. The words, "has restrained the hands of men from you", mean that the Treaty of Hudaibiyyah had ushered in a period of peace for Muslims.
a
5:12.
2778
'Great spoils' mentioned in this verse may refer to the great booty which fell into the hands of Muslims in the conquests, which followed the victory at Khaibar in the rest of Arabia and the neighbouring countries, but the words, 'He has given you this in advance,' evidently refer to the spoils gained at Khaibar. The words, 'has restrained the hands of men from you,' mean that the Treaty of Hudaibiyah had ushered in a period of peace for Muslims.
وَهُوَ ٱلَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِنۢ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
鉴于穆斯林那时的处境和赫戴比亚条约所产生的深远影响, 这个条约确是一大胜利。这里还指穆斯林到赫戴比亚之前安拉恩赐给他们的多次胜利--------在白德尔的胜利; 穆圣和穆斯林遭到十分危急的处境之后从吴候德安全回麦地那和他们遭到严重损失之后在壕沟战役中彻底挫败阴谋消灭伊斯兰教的麦加人, 等等。在某种意义上说, 这些都是信仰者对不信仰者的胜利。
In view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyah was, indeed, a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyah—the victory at Badr, the safe return from Uhud to Medina of Muslims and the Holy Prophet, after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Trench when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
Commentary:
The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
1269
鉴于穆斯林那时的处境和赫戴比亚条约所产生的深远影响, 这个条约确是一大胜利。这里还指穆斯林到赫戴比亚之前安拉恩赐给他们的多次胜利--------在白德尔的胜利; 穆圣和穆斯林遭到十分危急的处境之后从吴候德安全回麦地那和他们遭到严重损失之后在壕沟战役中彻底挫败阴谋消灭伊斯兰教的麦加人, 等等。在某种意义上说, 这些都是信仰者对不信仰者的胜利。
3834
Commentary:
The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
2780
In view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyah was, indeed, a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyah—the victory at Badr, the safe return from Uhud to Medina of Muslims and the Holy Prophet, after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Trench when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
48:6; 64:10.
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
48:6; 64:10.
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
8:30; 48:6; 64:10.
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
c
48:6; 64:10.
1444
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
1445
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
2
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
a
8:30; 48:6; 64:10.
4284
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
b
48:6; 64:10.
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The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
3076
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'