فِتۡنَۃٌ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "فِتۡنَۃٌ".
وَاتَّبَعُوۡا مَا تَتۡلُوا الشَّیٰطِیۡنُ عَلٰی مُلۡکِ سُلَیۡمٰنَ ۖ وَمَا کَفَرَ سُلَیۡمٰنُ وَلٰکِنَّ الشَّیٰطِیۡنَ کَفَرُوۡا یُعَلِّمُوۡنَ النَّاسَ السِّحۡرَ وَمَاۤ اُنۡزِلَ عَلَی الۡمَلَکَیۡنِ بِبَابِلَ ہٰرُوۡتَ وَمٰرُوۡتَ ۚ وَمَا یُعَلِّمَانِ مِنۡ اَحَدٍ حَتّٰی یَقُوۡلَاۤ اِنَّمَا نَحۡنُ فِتۡنَۃٌ فَلَا تَکۡفُرۡ ۖ فَیَتَعَلَّمُوۡنَ مِنۡہُمَا مَا یُفَرِّقُوۡنَ بِہٖ بَیۡنَ الۡمَرۡءِ وَزَوۡجِہٖ ۚ وَمَا ہُمۡ بِضَآرِّیۡنَ بِہٖ مِنۡ اَحَدٍ اِلَّا بِاِذۡنِ اللّٰہِ ۚ وَیَتَعَلَّمُوۡنَ مَا یَضُرُّہُمۡ وَلَا یَنۡفَعُہُمۡ ۚ وَلَقَدۡ عَلِمُوۡا لَمَنِ اشۡتَرٰٮہُ مَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ خَلٰقٍ ۚ وَلَبِئۡسَ مَا شَرَوۡا بِہٖۤ اَنۡفُسَہُمۡ ۚ لَوۡ کَانُوۡا یَعۡلَمُوۡنَ
هَارُوْت (Harut, 哈鲁特) 和 مَارُوْت (Marut, 马鲁特) 都是形容性名称, 前者来自هَرَتَ (Harata) 即他摧毁 (اَقْرَبْ), 意指摧毁者; 而后者来自 مَرَتَ (Marata) 即他破坏, 意指破坏者。这两个名称意味着这两位圣洁的人出现的目的是 “粉碎” 和 “破坏” 古以色列人敌国的光荣和权利。这两位圣洁的人一开始就告诉新成员们, 这是来自安拉的一种考验, 作分辩善恶之用。它们只限于社会成员中的男性。本节经文表明, 在穆圣时期的犹太人一味干着素莱曼 (所罗们) 时代他们的祖先所沉溺的、同样的阴谋诡计。经文又说素莱曼时代的那些作乱者, 就是称他 (素菜曼) 为不信宗教者。本节经文消除了对素莱曼不信的责备。经文又说, 素莱曼时代这些害人精为了欺骗人们和隐瞒他们的真实企图, 授给他们的伙伴一些隐语, 这些隐语传达给他们与一般所了解的完全不同的含义。本节经文间接提到了素莱曼的敌人对他进行的密谋策划, 企图藉此来分裂他的帝国。这暗指, 麦地那的犹太人正在采取卑鄙的手法来反对穆圣, 但是他们的邪恶谋划永不会得逞。
“两位天使” 这词在这里指两位圣洁的人 (12:32), 因为这里是说, 这两位天使在教导人们某些事情而天使并不生活在人间, 也不与人有自由交往。(17:95; 21:8)
犹太人看到伊斯兰教的势力在稳步扩展, 而在阿拉伯半岛反对它的势力已彻底崩溃以致他们不能阻止或妨碍它的发展, 这时他们便开始煽动局外人来反对它。在基督教统治者们的压迫和残害下, 他们原在波斯避难, 早把它们宗教中心地从犹太转移到巴比伦王国 (Hutchinson编History of Nations 550页)。他们逐渐对波斯君主王朝的宫廷施加巨大的影响, 并开始策划反对伊斯兰教的阴谋。当乔所罗斯 (Chosroes) 二世收到穆圣邀他接受伊斯兰教的信时, 他们成功地怂恿他给也门--------当时是波斯的一个省--------省长巴德汉 (بَاذَان, Badhan) 发布命令, 逮捕穆圣, 并把囚禁的穆圣送上波斯法庭。本节经文间接提到的正是穆圣时期犹太人的这些阴谋诡计。这件事引起了他们的注意力: 即他们的祖先当初也曾策划反对素莱曼的阴谋。那时他们集团中的某些成员建立起反对他的结社, 在社的内部教以秘密的符号和代号 («列王纪上» 11:29-32; «列王纪上»11:14, 23, 26; «历代志下» 10:2-4) 他们第二次求助于秘密结社是在尼布加尼撒 (Nebuchadnezzar) 国王时代, 他们在巴比伦被监禁期间。本节经文中所提到的圣洁的人是先知哈基 (Haggai) 和伊多 (Iddo) 的儿子扎格里亚 (Zachariah) («以斯拉记» 5:1)。这两位圣洁的人把他们协会的会员限制在男性之内, 并在一开始就告诉新会员:他们是来自安拉的一种考验, 因此古以色列人不应不信从他们所说的话。当米堤亚 (Media) 和波斯 (Persia) 的国王塞鲁士 (Cyrus) 登基时, 古以色列人同他达成一项秘密协议, 这大大促进了他征服巴比伦。作为这一贡献的报答, 塞鲁士不仅允许他们返回耶路撒冷, 而且帮助他们重建素菜曼圣殿 («史学家的世界史», II. 126)。本节经文暗示, 犹太人前两次的努力得到不同的结果。第一次针对素菜曼的阴谋以完全失去他们的威望并最后被放逐到巴比伦而告终。第二次, 他们在两位受安拉启示的人物的领导下采取类似方针而获得成功。因此, 为了指出犹太人反对穆圣的企图是否会像他们在素莱曼时代那样遭到失败, 或是像在巴比伦时代那样而获得成功, «古兰
经» 说: “(穆圣的反对者) 正在学习对他们有害而无益的东西。” 暗示他们不会像他们的祖先那样在巴比伦获得成功。
شَیْطَان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ: ہر سرکش اور حد سے بڑھنے والا (اقرب) مفردات راغب میں بھی وَاتَّبَعُوْا مَا تَتْلُوا الشَّیٰـطِیْنُ میں شیاطین سے سرکش انسان مراد لئے گئے ہیں۔ اس لئے ہم نے ترجمہ میں ’’باغی‘‘ کا لفظ استعمال کیا ہے۔
دو فرشتوں یعنی دو فرشتہ خصلت آدمیوں پر (تفصیل کے لئے دیکھیں تفسیر کبیر سورۃ البقرۃ جلد دوم صفحہ ۶۵)۔
یُفَرِّقُوۡنَ بِہٖ بَیۡنَ الۡمَرۡءِ وَ زَوۡجِہٖ یعنی وہ خاص دینی تعلیم ان کو دیتے تھے جس کی وجہ سے جو عورت ایمان لے آتی تھی‘ وہ ایمان نہ لانے والے مرد کی پروا نہیں کرتی تھی اور جو مرد ایمان لے آتا تھا وہ ایمان نہ لانے والی عورت کی پروا نہیں کرتا تھا‘ بلکہ اگر میاں بیوی میں سے بیوی ایمان لے آتی تو وہ اس تعلیم کو جو اسے سکھائی جاتی تھی مقدم رکھ کر اپنے خاوند سے اپنی جماعت کی باتیں چھپانے لگ جاتی اور اگر مرد ایمان لے آتا تو وہ اپنی بیوی سے باتیں چھپانے لگ جاتا اور دونوں ایک دوسرے کو اپنا راز دار نہیں بناتے تھے۔ صرف خدا تعالیٰ کے رسول یا اس کے نائبوں کو راز دار بنات
Talautu-hu means, I followed him (Lane).
‘Ala gives the sense of fi, i.e. "in" or "during" and "against" (Mughni). The particle is also used in the Qur’an in the sense of "in conformity with" (2:113); assigning a cause (2:186); in the sense of fi (28:16) and min (83:3). Tala ‘Alaihi also means, he lied against him (Taj, Muhit & Razi).
Sihr means, a crafty device; mischief; enchantment; producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in Sihr.
The word "two angels" here signifies two holy men (12:32), because the two angels are here mentioned as teaching something to the people and angels do not live among men and do not have free intercourse with them (17:95; 21:8).
Harut and Marut are both descriptive names, the former being derived from Harata, (i.e. he tore up—Aqrab) means, one who tears up; and the latter derived from Marata, (i.e. he broke) means, one who breaks. These names signify that the object of the appearance of these holy men was to 'tear asunder' and 'break' the glory and power of the empire of the enemies of the Israelites. These holy men told the new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad. They confined the membership of their society to the males only. The verse signifies that the Jews in the time of the Holy Prophet indulged in the same mischievous devices and practices which characterized their forefathers in the days of Solomon. It further says that the mischief-mongers in Solomon’s time were those rebellious men who called him a disbeliever. The verse clears Solomon of the accusation of disbelief. It adds that the mischief-mongers in Solom
When the Jews saw that the power of Islam was steadily expanding and opposition to it in Arabia had completely broken down and they could not arrest or retard its progress, they began to excite outsiders against it. Oppressed and persecuted by Christian rulers they had taken refuge in Persia and had shifted their religious centre from Judah to Babylonia (Hutchinson’s History of the Nations, p. 550). Gradually, they came to exercise great influence at the court of the Persian Monarchs and began to hatch plots against Islam. When Chosroes II received a letter from the Holy Prophet inviting him to accept Islam, they succeeded in instigating him to issue orders to Badhan, the Governor of Yemen, which was then a province of Persia, to arrest and send the Holy Prophet in chains to the Persian court. It is to these plots and machinations of the Jews in the Prophet’s time that the verse alludes. Their attention is invited to the fact that their forefathers had also hatched plots first against Solomon when some
Important Words:
تتلوا (followed). See 2:114
شیاطین (rebellious men). See 2:15.
علی (during) gives the sense of فی i.e. "in" or "during" (Aqrab & Mughni). It is also used to denote a hostile sense meaning "against", as one says خرج علیه i.e. he rebelled against him, or he went out against him with an army intending to fight (Wright). In this sense the phrase علی ملك سلیمان would mean, against the government of Solomon, or conspiring against his government.
سحر (falsehood and deception). In verbal senses سحرہ means, he deceived him; he coaxed him and involved him in trouble and deprived him of his understanding; he enchanted him. سحرالفضة means, he coated a piece of silver so as to make it look like gold. The noun سحر means, anything the source of which is not quite visible; showing off falsehood in the form of truth; a crafty device; craftiness; mischief; enchantment (Aqrab). It also means, producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is; embellishment by falsification and deceit (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in the meaning of سحر.
ملكین (two angels) is the dual number from ملك (angel) for which see 2:31. Figuratively ملك is sometimes used to denote a handsome or holy person, as the Quran says, He (Joseph) is but a gracious angel, i.e. a handsome and pious youth (12:32). As in the verse under comment, the two angels are described as teaching something to the people, therefore the word cannot be taken in its literal significance, because angels do not live among men and do not generally have free intercourse with them (17:95, 96; 21:8). Thus in the present verse ملکین would not mean "two angels" in the literal sense of the word but "two holy men".
ھاروت (Harut) and ماروت (Marut) are both descriptive names. ھاروت is derived from ھرت which means, he tore up (Aqrab); hence ھاروت means, one who tears; the tearer. ماروت is derived from مرت which means, he broke (Aqrab & Lane). Thus ماروت means, one who breaks; the breaker. These names signify that the object of the appearance of these holy men was to 'tear' asunder and 'break' the glory and power of certain people.
فتنة (trial) means, the trial or means whereby the condition of a man may be demonstrated in respect of good or evil (Lane). They say فتن الصائغ الذھب i.e. the goldsmith melted the gold in the crucible so that its purity or impurity might be ascertained (Aqrab).
Commentary:
Many a legend unwarranted by the Quran and the Hadith—and even running contrary to them—clusters round this verse. It would be quite unreasonable to interpret it on the basis of those myths. For their true interpretation no external evidence is needed, the words being self-explanatory. It is clear from the verse itself that Jews in the time of the Holy Prophet were bent upon the same mischief which characterized them in the days of Solomon and during the days of their captivity in Babylon. The verse further indicates that the mischief-mongers of Solomon’s time were those "rebellious men" who called him an unbeliever. God says that those wicked men themselves, and not Solomon, lacked belief. Again, the verse tells us that these men taught their associates such signs as conveyed to them meanings quite different from those generally accepted, for the purpose of deceiving other people and concealing their own activities. All this leads to the conclusion that this verse alludes to those secret plots which the enemies of Solomon made against him, and by which they wished to break his empire. It is pointed out that now, in the time of the Holy Prophet, these people are resorting to the selfsame tactics, but that they will fail.
As the verse refers to a number of historical events, it is advisable to relate them here at some length.
When Jews saw that the power of Islam was steadily expanding and that no opposition from the Arabs had been able to arrest the progress of Muslims, they began to excite outsiders against them. At that time there were two large empires in the neighbourhood of Arabia: (1) The Byzantine or Eastern Roman Empire; and (2) The Persian Empire. As Jews were already at enmity with the Roman Government, because they were in constant trouble under it, so it was only the Persian Government to which they could look for support. Harassed by the oppression of Christian rulers, they had taken refuge in Persia, where they enjoyed a good deal of religious freedom, and their religious centre shifted from Judah and Jerusalem to Babylonia (Hutchinson’s History of the Nations, p.550). In the seventh century of the Christian era, i.e., during the lifetime of the Holy Prophet, Jews suffered exceptionally cruel persecution at the hands of the Christian Emperors of the Eastern Roman Empire. "Both Phocas and Heraclius", says the Historians’ History of the World (vol. 7, p. 175), "attempted to exterminate the Jewish religion, and if possible to put an end to their national existence. Heraclius not only practised every species of cruelty himself to effect this object within the bounds of his own dominions, but he even made the forced conversion or banishment of the Jews a prominent feature in his diplomacy." So, in the time of the Holy Prophet the only government to which the Jews could look for help was that of Persia, where their co-religionists enjoyed much influence, especially in the reign of Chosroes II (Jew. Enc., ix. 648).
Consequently, when the Jews saw that their efforts to check the progress of Islam had totally failed, they took to exciting the Persian Court against the Holy Prophet by various means; and as a result, Chosroes II issued orders to the Governor of Yemen to send to him the Arabian claimant as a captive. But when the envoys of the Governor came to the Holy Prophet, he asked them to see him the next day, when he told them that God had informed him that He had their king murdered. Thereupon they returned and related this incident to the Governor. A few days later, the Governor received a letter from Siroes, the son of Chosroes II, to the effect that he had killed his father on account of the latter’s tyranny and that the Governor should, on his behalf, renew the oath of allegiance from all the Chiefs of Yemen; and that the order of his father regarding an Arab should be considered as cancelled (Tabari, iii. 1573-1574).
Some historians, including Tabari himself, hold that it was the letter of the Holy Prophet to the king of Persia inviting him to Islam that was the occasion of his orders for the apprehension of the Holy Prophet. But on comparison of the dates of the above-mentioned events, this turns out to be a mistaken view. For, as we read in Zurqani (ii. 211-212), the letter in question was despatched from Medina on the first of Muharram, 7 A.H.–a date corresponding to 12th April, 628 A.D. (Lane under ھجرة); whereas Chosroes II, who sent orders for the arrest of the Holy Prophet, had been assassinated on the 29th of February, 628 A.D. (Historians’ History of the World, viii. 95). Thus the view that the letter of the Holy Prophet was the cause of Chosroes’ orders is quite untenable; and the only possible cause of Chosroes’ ignominious orders was that his ears had been poisoned by malicious reports, a fact admitted by Sir William Muir (The Life of Mahomet, p. 370). It is to these efforts of the Jews that the Quran alludes in the verse under comment.
The verse also points out that it was foolish on the part of the Jews to suppose that they would succeed in that way. Their attention is invited to the fact that they had already been responsible for two secret plots. The first was against Solomon, when some members of their community turned rebels, hatched plots and stirred up bitter feeling against him by calling him an infidel; whereas the infidels were those who opposed him, hurled imputations at him, and set up against him secret societies in which secret signs and symbols were taught. The Jews, however, themselves reaped the ill-reward of their sinister schemes: their power, as a consequence, fell into decay, and at last they became so powerless that they were driven into exile towards Babylon. This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:1-6), where we read that the charge of idol-worship was spread against Solomon. An account of his enemies is found in I Kings 11:14, 23, 26, and a reference to secret plots is met with in II Chron. 10: 2-4 where we learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne. We learn about the secret signs from I Kings 11:29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:20). Again, the reference of the Quran to the infidelity of Solomon’s enemies finds corroboration in II Chron. 11:15, from which we learn that his enemies, who falsely charged him with unbelief, themselves fell into idol-worship when they rose to power.
Besides the testimony of the Bible, there is other evidence to show that in the days of Solomon a secret society was at work against him. An old tradition, current among medieval Freemasons, indicates that Solomon was envious of the superior intelligence of Hiram, the chief architect who built the Temple at Jerusalem. He is said to have attempted to kill the great Mason by having him thrown into a tank of molten brass, but he was saved by the spirit of his ancestor, Cain, who prophesied that at last his people would get the better of their enemy. Solomon, however, as the tradition goes, had him afterwards put to death. It is said of him that he had fixed certain secret signs which were a sort of mystery known only to him and his associates (Secret Societies of the World, Volume II, pp. 1-8; as the original book could not be obtained, the reference is to an Urdu translation). We further learn from this book that before the period of the Accepted Masons, the same signs used in all the Lodges were current among the Masons of Solomon’s time (p. 11) and that at the time of initiation, the Hiram incident was related to the new member (pp. 29, 30). However incredible the story as a whole may be, it points at least to the conclusion that in one way or other, secret societies were associated with Solomon’s reign and were much in vogue in his time.
The second occasion when, according to the Quran, the Israelites had resort to secret societies was during their captivity in Babylon. But this time they were not acting against any Prophet but were, on the other hand, working under the leadership of two inspired personages, who were, in obedience to divine command, trying to bring about the deliverance of the Israelites. Their mission was to "tear asunder" and "break down" the empire of the enemies of the Israelites. These holy men told new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad, and that the Israelites should not therefore refuse to believe what they said, because this would lead them to infidelity. In their teachings they drew a distinction between males and females, confining membership to males only (this is an old practice found among most secret societies). It is also stated that the disciples of these holy men directed their activities against only those for whose chastisement they were commissioned by God.
In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).
After stating that the Jews of the Holy Prophet’s time were following the same course which was adopted by the rebels of Solomon’s days and which was later adopted by the Jews under two holy men in Babylon, it was necessary here to state the ultimate upshot of their efforts against the Holy Prophet, because on the two previous occasion’s their efforts had met with different results. On the first occasion the conspiracy of the Israelites, being directed against a Prophet of God, had ended in the total loss of their prestige and finally in their banishment to Babylon. On the second occasion, they took a similar course under two inspired personages and were successful. Hence, in order to indicate whether the efforts of the Jews against the Holy Prophet would meet with failure, as they did in the days of Solomon, or with success as in Babylon, the Quran says: these people are learning that which would harm them and do them no good; hinting that they will not be successful as in Babylon. Accordingly, the consequence of their hostile efforts against the Holy Prophet was that Chosroes, their only supporter, met his death at the hands of his son, and they themselves were exiled from Arabia in the time of ‘Umar. In the concluding portion of the verse, God adds: And they have certainly known that he who trafficks therein has no share of good in the Hereafter, meaning that a mischievous plotter never succeeds ultimately. The last clause, had they but known, throws a flood of light on how intensely God desires that His creatures should always take the right course and not be misled by mischievous people.
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هَارُوْت (Harut, 哈鲁特) 和 مَارُوْت (Marut, 马鲁特) 都是形容性名称, 前者来自هَرَتَ (Harata) 即他摧毁 (اَقْرَبْ), 意指摧毁者; 而后者来自 مَرَتَ (Marata) 即他破坏, 意指破坏者。这两个名称意味着这两位圣洁的人出现的目的是 “粉碎” 和 “破坏” 古以色列人敌国的光荣和权利。这两位圣洁的人一开始就告诉新成员们, 这是来自安拉的一种考验, 作分辩善恶之用。它们只限于社会成员中的男性。本节经文表明, 在穆圣时期的犹太人一味干着素莱曼 (所罗们) 时代他们的祖先所沉溺的、同样的阴谋诡计。经文又说素莱曼时代的那些作乱者, 就是称他 (素菜曼) 为不信宗教者。本节经文消除了对素莱曼不信的责备。经文又说, 素莱曼时代这些害人精为了欺骗人们和隐瞒他们的真实企图, 授给他们的伙伴一些隐语, 这些隐语传达给他们与一般所了解的完全不同的含义。本节经文间接提到了素莱曼的敌人对他进行的密谋策划, 企图藉此来分裂他的帝国。这暗指, 麦地那的犹太人正在采取卑鄙的手法来反对穆圣, 但是他们的邪恶谋划永不会得逞。
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“两位天使” 这词在这里指两位圣洁的人 (12:32), 因为这里是说, 这两位天使在教导人们某些事情而天使并不生活在人间, 也不与人有自由交往。(17:95; 21:8)
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犹太人看到伊斯兰教的势力在稳步扩展, 而在阿拉伯半岛反对它的势力已彻底崩溃以致他们不能阻止或妨碍它的发展, 这时他们便开始煽动局外人来反对它。在基督教统治者们的压迫和残害下, 他们原在波斯避难, 早把它们宗教中心地从犹太转移到巴比伦王国 (Hutchinson编History of Nations 550页)。他们逐渐对波斯君主王朝的宫廷施加巨大的影响, 并开始策划反对伊斯兰教的阴谋。当乔所罗斯 (Chosroes) 二世收到穆圣邀他接受伊斯兰教的信时, 他们成功地怂恿他给也门--------当时是波斯的一个省--------省长巴德汉 (بَاذَان, Badhan) 发布命令, 逮捕穆圣, 并把囚禁的穆圣送上波斯法庭。本节经文间接提到的正是穆圣时期犹太人的这些阴谋诡计。这件事引起了他们的注意力: 即他们的祖先当初也曾策划反对素莱曼的阴谋。那时他们集团中的某些成员建立起反对他的结社, 在社的内部教以秘密的符号和代号 («列王纪上» 11:29-32; «列王纪上»11:14, 23, 26; «历代志下» 10:2-4) 他们第二次求助于秘密结社是在尼布加尼撒 (Nebuchadnezzar) 国王时代, 他们在巴比伦被监禁期间。本节经文中所提到的圣洁的人是先知哈基 (Haggai) 和伊多 (Iddo) 的儿子扎格里亚 (Zachariah) («以斯拉记» 5:1)。这两位圣洁的人把他们协会的会员限制在男性之内, 并在一开始就告诉新会员:他们是来自安拉的一种考验, 因此古以色列人不应不信从他们所说的话。当米堤亚 (Media) 和波斯 (Persia) 的国王塞鲁士 (Cyrus) 登基时, 古以色列人同他达成一项秘密协议, 这大大促进了他征服巴比伦。作为这一贡献的报答, 塞鲁士不仅允许他们返回耶路撒冷, 而且帮助他们重建素菜曼圣殿 («史学家的世界史», II. 126)。本节经文暗示, 犹太人前两次的努力得到不同的结果。第一次针对素菜曼的阴谋以完全失去他们的威望并最后被放逐到巴比伦而告终。第二次, 他们在两位受安拉启示的人物的领导下采取类似方针而获得成功。因此, 为了指出犹太人反对穆圣的企图是否会像他们在素莱曼时代那样遭到失败, 或是像在巴比伦时代那样而获得成功, «古兰
经» 说: “(穆圣的反对者) 正在学习对他们有害而无益的东西。” 暗示他们不会像他们的祖先那样在巴比伦获得成功。
1
شَیْطَان کے معنے ہیں کُلُّ عَاتٍ مُّتَمَرِّدٍ: ہر سرکش اور حد سے بڑھنے والا (اقرب) مفردات راغب میں بھی وَاتَّبَعُوْا مَا تَتْلُوا الشَّیٰـطِیْنُ میں شیاطین سے سرکش انسان مراد لئے گئے ہیں۔ اس لئے ہم نے ترجمہ میں ’’باغی‘‘ کا لفظ استعمال کیا ہے۔
2
دو فرشتوں یعنی دو فرشتہ خصلت آدمیوں پر (تفصیل کے لئے دیکھیں تفسیر کبیر سورۃ البقرۃ جلد دوم صفحہ ۶۵)۔
3
یُفَرِّقُوۡنَ بِہٖ بَیۡنَ الۡمَرۡءِ وَ زَوۡجِہٖ یعنی وہ خاص دینی تعلیم ان کو دیتے تھے جس کی وجہ سے جو عورت ایمان لے آتی تھی‘ وہ ایمان نہ لانے والے مرد کی پروا نہیں کرتی تھی اور جو مرد ایمان لے آتا تھا وہ ایمان نہ لانے والی عورت کی پروا نہیں کرتا تھا‘ بلکہ اگر میاں بیوی میں سے بیوی ایمان لے آتی تو وہ اس تعلیم کو جو اسے سکھائی جاتی تھی مقدم رکھ کر اپنے خاوند سے اپنی جماعت کی باتیں چھپانے لگ جاتی اور اگر مرد ایمان لے آتا تو وہ اپنی بیوی سے باتیں چھپانے لگ جاتا اور دونوں ایک دوسرے کو اپنا راز دار نہیں بناتے تھے۔ صرف خدا تعالیٰ کے رسول یا اس کے نائبوں کو راز دار بنات
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Important Words:
تتلوا (followed). See 2:114
شیاطین (rebellious men). See 2:15.
علی (during) gives the sense of فی i.e. "in" or "during" (Aqrab & Mughni). It is also used to denote a hostile sense meaning "against", as one says خرج علیه i.e. he rebelled against him, or he went out against him with an army intending to fight (Wright). In this sense the phrase علی ملك سلیمان would mean, against the government of Solomon, or conspiring against his government.
سحر (falsehood and deception). In verbal senses سحرہ means, he deceived him; he coaxed him and involved him in trouble and deprived him of his understanding; he enchanted him. سحرالفضة means, he coated a piece of silver so as to make it look like gold. The noun سحر means, anything the source of which is not quite visible; showing off falsehood in the form of truth; a crafty device; craftiness; mischief; enchantment (Aqrab). It also means, producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is; embellishment by falsification and deceit (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in the meaning of سحر.
ملكین (two angels) is the dual number from ملك (angel) for which see 2:31. Figuratively ملك is sometimes used to denote a handsome or holy person, as the Quran says, He (Joseph) is but a gracious angel, i.e. a handsome and pious youth (12:32). As in the verse under comment, the two angels are described as teaching something to the people, therefore the word cannot be taken in its literal significance, because angels do not live among men and do not generally have free intercourse with them (17:95, 96; 21:8). Thus in the present verse ملکین would not mean "two angels" in the literal sense of the word but "two holy men".
ھاروت (Harut) and ماروت (Marut) are both descriptive names. ھاروت is derived from ھرت which means, he tore up (Aqrab); hence ھاروت means, one who tears; the tearer. ماروت is derived from مرت which means, he broke (Aqrab & Lane). Thus ماروت means, one who breaks; the breaker. These names signify that the object of the appearance of these holy men was to 'tear' asunder and 'break' the glory and power of certain people.
فتنة (trial) means, the trial or means whereby the condition of a man may be demonstrated in respect of good or evil (Lane). They say فتن الصائغ الذھب i.e. the goldsmith melted the gold in the crucible so that its purity or impurity might be ascertained (Aqrab).
Commentary:
Many a legend unwarranted by the Quran and the Hadith—and even running contrary to them—clusters round this verse. It would be quite unreasonable to interpret it on the basis of those myths. For their true interpretation no external evidence is needed, the words being self-explanatory. It is clear from the verse itself that Jews in the time of the Holy Prophet were bent upon the same mischief which characterized them in the days of Solomon and during the days of their captivity in Babylon. The verse further indicates that the mischief-mongers of Solomon’s time were those "rebellious men" who called him an unbeliever. God says that those wicked men themselves, and not Solomon, lacked belief. Again, the verse tells us that these men taught their associates such signs as conveyed to them meanings quite different from those generally accepted, for the purpose of deceiving other people and concealing their own activities. All this leads to the conclusion that this verse alludes to those secret plots which the enemies of Solomon made against him, and by which they wished to break his empire. It is pointed out that now, in the time of the Holy Prophet, these people are resorting to the selfsame tactics, but that they will fail.
As the verse refers to a number of historical events, it is advisable to relate them here at some length.
When Jews saw that the power of Islam was steadily expanding and that no opposition from the Arabs had been able to arrest the progress of Muslims, they began to excite outsiders against them. At that time there were two large empires in the neighbourhood of Arabia: (1) The Byzantine or Eastern Roman Empire; and (2) The Persian Empire. As Jews were already at enmity with the Roman Government, because they were in constant trouble under it, so it was only the Persian Government to which they could look for support. Harassed by the oppression of Christian rulers, they had taken refuge in Persia, where they enjoyed a good deal of religious freedom, and their religious centre shifted from Judah and Jerusalem to Babylonia (Hutchinson’s History of the Nations, p.550). In the seventh century of the Christian era, i.e., during the lifetime of the Holy Prophet, Jews suffered exceptionally cruel persecution at the hands of the Christian Emperors of the Eastern Roman Empire. "Both Phocas and Heraclius", says the Historians’ History of the World (vol. 7, p. 175), "attempted to exterminate the Jewish religion, and if possible to put an end to their national existence. Heraclius not only practised every species of cruelty himself to effect this object within the bounds of his own dominions, but he even made the forced conversion or banishment of the Jews a prominent feature in his diplomacy." So, in the time of the Holy Prophet the only government to which the Jews could look for help was that of Persia, where their co-religionists enjoyed much influence, especially in the reign of Chosroes II (Jew. Enc., ix. 648).
Consequently, when the Jews saw that their efforts to check the progress of Islam had totally failed, they took to exciting the Persian Court against the Holy Prophet by various means; and as a result, Chosroes II issued orders to the Governor of Yemen to send to him the Arabian claimant as a captive. But when the envoys of the Governor came to the Holy Prophet, he asked them to see him the next day, when he told them that God had informed him that He had their king murdered. Thereupon they returned and related this incident to the Governor. A few days later, the Governor received a letter from Siroes, the son of Chosroes II, to the effect that he had killed his father on account of the latter’s tyranny and that the Governor should, on his behalf, renew the oath of allegiance from all the Chiefs of Yemen; and that the order of his father regarding an Arab should be considered as cancelled (Tabari, iii. 1573-1574).
Some historians, including Tabari himself, hold that it was the letter of the Holy Prophet to the king of Persia inviting him to Islam that was the occasion of his orders for the apprehension of the Holy Prophet. But on comparison of the dates of the above-mentioned events, this turns out to be a mistaken view. For, as we read in Zurqani (ii. 211-212), the letter in question was despatched from Medina on the first of Muharram, 7 A.H.–a date corresponding to 12th April, 628 A.D. (Lane under ھجرة); whereas Chosroes II, who sent orders for the arrest of the Holy Prophet, had been assassinated on the 29th of February, 628 A.D. (Historians’ History of the World, viii. 95). Thus the view that the letter of the Holy Prophet was the cause of Chosroes’ orders is quite untenable; and the only possible cause of Chosroes’ ignominious orders was that his ears had been poisoned by malicious reports, a fact admitted by Sir William Muir (The Life of Mahomet, p. 370). It is to these efforts of the Jews that the Quran alludes in the verse under comment.
The verse also points out that it was foolish on the part of the Jews to suppose that they would succeed in that way. Their attention is invited to the fact that they had already been responsible for two secret plots. The first was against Solomon, when some members of their community turned rebels, hatched plots and stirred up bitter feeling against him by calling him an infidel; whereas the infidels were those who opposed him, hurled imputations at him, and set up against him secret societies in which secret signs and symbols were taught. The Jews, however, themselves reaped the ill-reward of their sinister schemes: their power, as a consequence, fell into decay, and at last they became so powerless that they were driven into exile towards Babylon. This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:1-6), where we read that the charge of idol-worship was spread against Solomon. An account of his enemies is found in I Kings 11:14, 23, 26, and a reference to secret plots is met with in II Chron. 10: 2-4 where we learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne. We learn about the secret signs from I Kings 11:29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:20). Again, the reference of the Quran to the infidelity of Solomon’s enemies finds corroboration in II Chron. 11:15, from which we learn that his enemies, who falsely charged him with unbelief, themselves fell into idol-worship when they rose to power.
Besides the testimony of the Bible, there is other evidence to show that in the days of Solomon a secret society was at work against him. An old tradition, current among medieval Freemasons, indicates that Solomon was envious of the superior intelligence of Hiram, the chief architect who built the Temple at Jerusalem. He is said to have attempted to kill the great Mason by having him thrown into a tank of molten brass, but he was saved by the spirit of his ancestor, Cain, who prophesied that at last his people would get the better of their enemy. Solomon, however, as the tradition goes, had him afterwards put to death. It is said of him that he had fixed certain secret signs which were a sort of mystery known only to him and his associates (Secret Societies of the World, Volume II, pp. 1-8; as the original book could not be obtained, the reference is to an Urdu translation). We further learn from this book that before the period of the Accepted Masons, the same signs used in all the Lodges were current among the Masons of Solomon’s time (p. 11) and that at the time of initiation, the Hiram incident was related to the new member (pp. 29, 30). However incredible the story as a whole may be, it points at least to the conclusion that in one way or other, secret societies were associated with Solomon’s reign and were much in vogue in his time.
The second occasion when, according to the Quran, the Israelites had resort to secret societies was during their captivity in Babylon. But this time they were not acting against any Prophet but were, on the other hand, working under the leadership of two inspired personages, who were, in obedience to divine command, trying to bring about the deliverance of the Israelites. Their mission was to "tear asunder" and "break down" the empire of the enemies of the Israelites. These holy men told new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad, and that the Israelites should not therefore refuse to believe what they said, because this would lead them to infidelity. In their teachings they drew a distinction between males and females, confining membership to males only (this is an old practice found among most secret societies). It is also stated that the disciples of these holy men directed their activities against only those for whose chastisement they were commissioned by God.
In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).
After stating that the Jews of the Holy Prophet’s time were following the same course which was adopted by the rebels of Solomon’s days and which was later adopted by the Jews under two holy men in Babylon, it was necessary here to state the ultimate upshot of their efforts against the Holy Prophet, because on the two previous occasion’s their efforts had met with different results. On the first occasion the conspiracy of the Israelites, being directed against a Prophet of God, had ended in the total loss of their prestige and finally in their banishment to Babylon. On the second occasion, they took a similar course under two inspired personages and were successful. Hence, in order to indicate whether the efforts of the Jews against the Holy Prophet would meet with failure, as they did in the days of Solomon, or with success as in Babylon, the Quran says: these people are learning that which would harm them and do them no good; hinting that they will not be successful as in Babylon. Accordingly, the consequence of their hostile efforts against the Holy Prophet was that Chosroes, their only supporter, met his death at the hands of his son, and they themselves were exiled from Arabia in the time of ‘Umar. In the concluding portion of the verse, God adds: And they have certainly known that he who trafficks therein has no share of good in the Hereafter, meaning that a mischievous plotter never succeeds ultimately. The last clause, had they but known, throws a flood of light on how intensely God desires that His creatures should always take the right course and not be misled by mischievous people.
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Talautu-hu means, I followed him (Lane).
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‘Ala gives the sense of fi, i.e. "in" or "during" and "against" (Mughni). The particle is also used in the Qur’an in the sense of "in conformity with" (2:113); assigning a cause (2:186); in the sense of fi (28:16) and min (83:3). Tala ‘Alaihi also means, he lied against him (Taj, Muhit & Razi).
128
Sihr means, a crafty device; mischief; enchantment; producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in Sihr.
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The word "two angels" here signifies two holy men (12:32), because the two angels are here mentioned as teaching something to the people and angels do not live among men and do not have free intercourse with them (17:95; 21:8).
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Harut and Marut are both descriptive names, the former being derived from Harata, (i.e. he tore up—Aqrab) means, one who tears up; and the latter derived from Marata, (i.e. he broke) means, one who breaks. These names signify that the object of the appearance of these holy men was to 'tear asunder' and 'break' the glory and power of the empire of the enemies of the Israelites. These holy men told the new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad. They confined the membership of their society to the males only. The verse signifies that the Jews in the time of the Holy Prophet indulged in the same mischievous devices and practices which characterized their forefathers in the days of Solomon. It further says that the mischief-mongers in Solomon’s time were those rebellious men who called him a disbeliever. The verse clears Solomon of the accusation of disbelief. It adds that the mischief-mongers in Solom
130A
When the Jews saw that the power of Islam was steadily expanding and opposition to it in Arabia had completely broken down and they could not arrest or retard its progress, they began to excite outsiders against it. Oppressed and persecuted by Christian rulers they had taken refuge in Persia and had shifted their religious centre from Judah to Babylonia (Hutchinson’s History of the Nations, p. 550). Gradually, they came to exercise great influence at the court of the Persian Monarchs and began to hatch plots against Islam. When Chosroes II received a letter from the Holy Prophet inviting him to accept Islam, they succeeded in instigating him to issue orders to Badhan, the Governor of Yemen, which was then a province of Persia, to arrest and send the Holy Prophet in chains to the Persian court. It is to these plots and machinations of the Jews in the Prophet’s time that the verse alludes. Their attention is invited to the fact that their forefathers had also hatched plots first against Solomon when some
وَقٰتِلُوۡہُمۡ حَتّٰی لَا تَکُوۡنَ فِتۡنَۃٌ وَّیَکُوۡنَ الدِّیۡنُ لِلّٰہِ ۖ فَاِنِ انۡتَہَوۡا فَلَا عُدۡوٰنَ اِلَّا عَلَی الظّٰلِمِیۡنَ
8:40.
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
8:40.
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
8:40; See 2:191.
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
129
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
130
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
131
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
4
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
a
8:40; See 2:191.
200
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
222
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
223
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
وَحَسِبُوۡۤا اَلَّا تَکُوۡنَ فِتۡنَۃٌ فَعَمُوۡا وَصَمُّوۡا ثُمَّ تَابَ اللّٰہُ عَلَیۡہِمۡ ثُمَّ عَمُوۡا وَصَمُّوۡا کَثِیۡرٌ مِّنۡہُمۡ ۚ وَاللّٰہُ بَصِیۡرٌۢ بِمَا یَعۡمَلُوۡنَ
Important Words:
فتنه (punishment) is the noun-infinitive from فتن and means a sin; an act of disobedience for which one deserves punishment; punishment itself; disgrace, shame or ignominy, etc. (Lane & Aqrab). See also 2:192 & 4:92.
Commentary:
The Jews thought that their rejection of, and opposition to, the Prophets would bring no punishment upon them. But they were mistaken. Misery and affliction continued to dog their footsteps till God turned to them in mercy by raising the Holy Prophet that they might believe in him and escape Divine punishment; but they also rejected him and thus lost their spiritual sight and hearing.
702
Important Words:
فتنه (punishment) is the noun-infinitive from فتن and means a sin; an act of disobedience for which one deserves punishment; punishment itself; disgrace, shame or ignominy, etc. (Lane & Aqrab). See also 2:192 & 4:92.
Commentary:
The Jews thought that their rejection of, and opposition to, the Prophets would bring no punishment upon them. But they were mistaken. Misery and affliction continued to dog their footsteps till God turned to them in mercy by raising the Holy Prophet that they might believe in him and escape Divine punishment; but they also rejected him and thus lost their spiritual sight and hearing.
وَقٰتِلُوۡہُمۡ حَتّٰی لَا تَکُوۡنَ فِتۡنَۃٌ وَّیَکُوۡنَ الدِّیۡنُ کُلُّہٗ لِلّٰہِ ۚ فَاِنِ انۡتَہَوۡا فَاِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ بَصِیۡرٌ
2:194.
Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194).
2:194.
Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.
c
2:194.
547
命令穆斯林战斗到宗教迫害结束以及人们可以自由选择自己的宗教信仰为止。伊斯兰教无疑是良心自由最伟大的支持者。(2:194)
a
2:194.
1128
Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.
c
2:194.
1120
Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194).
وَاعۡلَمُوۡۤا اَنَّمَاۤ اَمۡوٰلُکُمۡ وَاَوۡلٰدُکُمۡ فِتۡنَۃٌ وَّاَنَّ اللّٰہَ عِنۡدَہٗۤ اَجۡرٌ عَظِیۡمٌ
7:87; 3:124; 64:16.
7:87; 3:124; 64:16.
3:187; 64:16.
Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.
a
7:87; 3:124; 64:16.
a
3:187; 64:16.
1117
Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.
b
7:87; 3:124; 64:16.
وَالَّذِیۡنَ کَفَرُوۡا بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ۚ اِلَّا تَفۡعَلُوۡہُ تَکُنۡ فِتۡنَۃٌ فِی الۡاَرۡضِ وَفَسَادٌ کَبِیۡرٌ
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
554
如果穆斯林不遵守这一原则, 那么, 大地上就会有压迫、暴政和骚乱。
1161
Commentary:
The pronoun "it" in تفعلوه (if you do it not) refers to what has been said in the previous verse, i.e. helping oppressed Muslims as well as fulfilling compacts with non-Muslims. The verse purports to say that if this teaching is not observed by Muslims, the result will be oppression and disturbance in the earth.
1148
If this principle is not observed by Muslims, there will be oppression, tyranny and disturbance in the land.
وَاِنۡ اَدۡرِیۡ لَعَلَّہٗ فِتۡنَۃٌ لَّکُمۡ وَمَتٰعٌ اِلٰی حِیۡنٍ
یعنی پھر کبھی یہود فلسطین میں داخل نہ ہوں گے۔
1
یعنی پھر کبھی یہود فلسطین میں داخل نہ ہوں گے۔
لَّا تَجۡعَلُوۡا دُعَآءَ الرَّسُوۡلِ بَیۡنَکُمۡ کَدُعَآءِ بَعۡضِکُمۡ بَعۡضًا ۚ قَدۡ یَعۡلَمُ اللّٰہُ الَّذِیۡنَ یَتَسَلَّلُوۡنَ مِنۡکُمۡ لِوَاذًا ۚ فَلۡیَحۡذَرِ الَّذِیۡنَ یُخَالِفُوۡنَ عَنۡ اَمۡرِہٖۤ اَنۡ تُصِیۡبَہُمۡ فِتۡنَۃٌ اَوۡ یُصِیۡبَہُمۡ عَذَابٌ اَلِیۡمٌ
9:127.
9:127.
The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Holy Prophet or the Khalifah should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position.
9:127.
Commentary:
The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.
The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.
a
9:127.
a
9:127.
2638
Commentary:
The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.
The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.
a
9:127.
2061
The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Holy Prophet or the Khalifah should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position.
فَاِذَا مَسَّ الۡاِنۡسٰنَ ضُرٌّ دَعَانَا ثُمَّ اِذَا خَوَّلۡنٰہُ نِعۡمَۃً مِّنَّا قَالَ اِنَّمَاۤ اُوۡتِیۡتُہٗ عَلٰی عِلۡمٍۭ ۚ بَلۡ ہِیَ فِتۡنَۃٌ وَّلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
11:10, 11; 17:68; 30:34; 39:9.
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns him to oblivion and attributes all his success in life to his own ability and knowledge.
See 39:9.
Commentary:
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.
c
11:10, 11; 17:68; 30:34; 39:9.
1142
人类的天性是, 当他们被陷入在麻烦或不幸中时, 他们向安拉祈祷; 但是他们在富裕的时候却使安拉湮没无闻而把他们的一切成功归于自己的能力和知识。
c
See 39:9.
3472
Commentary:
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.
b
11:10, 11; 17:68; 30:34; 39:9.
2583
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns him to oblivion and attributes all his success in life to his own ability and knowledge.
اِنَّمَاۤ اَمۡوٰلُکُمۡ وَاَوۡلٰدُکُمۡ فِتۡنَۃٌ ۚ وَاللّٰہُ عِنۡدَہٗۤ اَجۡرٌ عَظِیۡمٌ
8:29; 63:10.
8:29; 63:10.
8:29; 63:10.
d
8:29; 63:10.
a
8:29; 63:10.
c
8:29; 63:10.