فِيكُمْ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "فِيكُمْ".
كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُوا۟ عَلَيْكُمْ ءَايَٰتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ
See 2:130.
With a slight change in the arrangement of the words this verse refers to the work of the Holy Prophet in exactly the same words in which Abraham prayed to God about the appearance of a Prophet among the Meccans (2:130), which clearly shows that Abraham’s prayer had found fulfilment in the person of the Holy Prophet.
2:204; 8:46; 62:11.
Commentary:
The word کما meaning "even as" has been used to connect this verse with the preceding one by pointing out that God will bestow upon the believers the favours mentioned in the preceding verse even as, or just as, He has favoured them with a Prophet.
With a slight change in the arrangement of the words this verse refers to the work of the Holy Prophet in exactly the same words in which Abraham prayed to God about the appearance of a Prophet among the Meccans (2:130), which clearly shows that Abraham’s prayer had found fulfilment in the person of the Holy Prophet. The change in arrangement is that, while recounting the favours of God, this verse, unlike verse 2:130, mentions the work of purification before that of the teaching of the Book and Wisdom, because though in theory the teaching of the Book may come first, in actual practice purification is more important than the teaching of the Book and Wisdom; for whereas the former is the end, the latter is simply the means to that end.
Another difference between this verse and 2:130 is that whereas the latter ends with the words, Thou art the Mighty, the Wise, the former concludes with the words, And (he) teaches you that which you did not know. The reason for this change is not far to seek. Abraham had used the words, Surely, Thou art the Mighty, the Wise, in his prayer, meaning that God being Mighty, it was not difficult for Him to accept his prayer; and as He was also Wise, He knew best what the requirements of his posterity would be. But when God spoke of the actual fulfilment of this prayer, it was quite unnecessary to repeat these words. So in place of the above-quoted words, the words, (he) teaches you that which you did not know, have been added to signify: firstly, that, while accepting the prayer God had granted even more than Abraham had prayed for; and secondly, that the teachings of the Holy Prophet were far in advance of the teachings of the former Prophets and were such as the world really needed but had not so far known.
a
2:130.
101
这节经文陈述将来穆圣的工作所用的字句和伊布拉欣 (亚伯拉罕) 向安拉祈求在麦加人中间出现一位先知的字句完全相同 (2:130)。只有字句先后次序略有变化, 这清楚地表明伊布拉欣的祈祷已在穆圣身上应验。
a
2:204; 8:46; 62:11.
158
Commentary:
The word کما meaning "even as" has been used to connect this verse with the preceding one by pointing out that God will bestow upon the believers the favours mentioned in the preceding verse even as, or just as, He has favoured them with a Prophet.
With a slight change in the arrangement of the words this verse refers to the work of the Holy Prophet in exactly the same words in which Abraham prayed to God about the appearance of a Prophet among the Meccans (2:130), which clearly shows that Abraham’s prayer had found fulfilment in the person of the Holy Prophet. The change in arrangement is that, while recounting the favours of God, this verse, unlike verse 2:130, mentions the work of purification before that of the teaching of the Book and Wisdom, because though in theory the teaching of the Book may come first, in actual practice purification is more important than the teaching of the Book and Wisdom; for whereas the former is the end, the latter is simply the means to that end.
Another difference between this verse and 2:130 is that whereas the latter ends with the words, Thou art the Mighty, the Wise, the former concludes with the words, And (he) teaches you that which you did not know. The reason for this change is not far to seek. Abraham had used the words, Surely, Thou art the Mighty, the Wise, in his prayer, meaning that God being Mighty, it was not difficult for Him to accept his prayer; and as He was also Wise, He knew best what the requirements of his posterity would be. But when God spoke of the actual fulfilment of this prayer, it was quite unnecessary to repeat these words. So in place of the above-quoted words, the words, (he) teaches you that which you did not know, have been added to signify: firstly, that, while accepting the prayer God had granted even more than Abraham had prayed for; and secondly, that the teachings of the Holy Prophet were far in advance of the teachings of the former Prophets and were such as the world really needed but had not so far known.
a
See 2:130.
177
With a slight change in the arrangement of the words this verse refers to the work of the Holy Prophet in exactly the same words in which Abraham prayed to God about the appearance of a Prophet among the Meccans (2:130), which clearly shows that Abraham’s prayer had found fulfilment in the person of the Holy Prophet.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ
1:7; 4:70; 19:59.
تاریخ سے ثابت ہے کہ بنی اسرائیل جب پہلے زمانہ میں ہجرت کرکے مصر گئے تو رفتہ رفتہ وہاں انہوں نے اس قدر غلبہ حاصل کر لیا کہ مصر کے بادشاہ بن گئے۔ چنانچہ بائبل میں بھی لکھا ہے ’’اور اسرائیل کی اولاد برومند اور کثیر التعداد اور فراواں اور نہایت زور آور ہوگئی۔ اور وہ ملک ان سے بھر گیا۔ تب مصر میں ایک نیا بادشاہ ہوا۔ جو یوسف کو نہیں جانتا تھا اور اس نے اپنی قوم کے لوگوں سے کہا۔ دیکھو اسرائیل ہم سے زیادہ اور قوی ہو گئے ہیں۔ سو آؤ ہم ان کے ساتھ حکمت سے پیش آئیں‘ تا نہ ہو کہ جب وہ اور زیادہ ہو جائیں اور اس وقت جنگ چھڑ جائے تو وہ ہمارے دشمنوں سے مل کر ہم سے لڑیں۔ اور ملک سے نکل
یعنی جن کی تاریخ بنی اسرائیل کے پاس محفوظ تھی۔
1:7; 4:70; 19:59.
The substitution of the word kum (you) instead of Fi-kum implies the hint that whereas each and every member of a nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, the followers of a Prophet are not sharers in his Prophethood.
1:7; 4:70; 19:59.
Commentary:
When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.
It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.
Commentary:
The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.
b
1:7; 4:70; 19:59.
2
تاریخ سے ثابت ہے کہ بنی اسرائیل جب پہلے زمانہ میں ہجرت کرکے مصر گئے تو رفتہ رفتہ وہاں انہوں نے اس قدر غلبہ حاصل کر لیا کہ مصر کے بادشاہ بن گئے۔ چنانچہ بائبل میں بھی لکھا ہے ’’اور اسرائیل کی اولاد برومند اور کثیر التعداد اور فراواں اور نہایت زور آور ہوگئی۔ اور وہ ملک ان سے بھر گیا۔ تب مصر میں ایک نیا بادشاہ ہوا۔ جو یوسف کو نہیں جانتا تھا اور اس نے اپنی قوم کے لوگوں سے کہا۔ دیکھو اسرائیل ہم سے زیادہ اور قوی ہو گئے ہیں۔ سو آؤ ہم ان کے ساتھ حکمت سے پیش آئیں‘ تا نہ ہو کہ جب وہ اور زیادہ ہو جائیں اور اس وقت جنگ چھڑ جائے تو وہ ہمارے دشمنوں سے مل کر ہم سے لڑیں۔ اور ملک سے نکل
3
یعنی جن کی تاریخ بنی اسرائیل کے پاس محفوظ تھی۔
a
1:7; 4:70; 19:59.
658
Commentary:
When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.
It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.
Commentary:
The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.
a
1:7; 4:70; 19:59.
730
The substitution of the word kum (you) instead of Fi-kum implies the hint that whereas each and every member of a nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, the followers of a Prophet are not sharers in his Prophethood.
وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَٰكُمْ وَرَآءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَٰٓؤُا۟ ۚ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
18:49.
18:49.
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
18:49.
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
c
18:49.
a
18:49.
837
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
b
18:49.
878
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
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.
كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَٰسِقُونَ
9:10.
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
9:10.
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
9:10.
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
3
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
b
9:10.
1171
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
1160
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
1161
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةً ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ
2:191.
48:30.
Refers to those Hypocrites who lived among Muslims and mixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually, and to fight them by exposing their malpractices and hypocritical deeds by bringing these to the notice of the Holy Prophet.
2:191.
48:30.
Commentary:
The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.
The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.
c
2:191.
d
48:30.
577
谈及生活在穆斯林之间和他们混在一起的那些伪信者。告诫穆斯林要把他们作为一类人而不是一个一个的所有的人作斗争。用揭露他们的不法行为和虚伪的行径并使穆圣注意到这些事情等方法来和他们作斗争。
a
2:191.
b
48:30.
1270
Commentary:
The words, such of the disbelievers as are near to you, signify those hypocrites who lived among the Muslims and intermixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually. They were to fight them by exposing their malpractices and hypocritical deeds and by bringing these to the notice of the Holy Prophet.
The words, and let them find hardness in you, mean that, like a hard thing which refuses to receive impressions, a Muslim should not allow himself to be influenced by his evil desires and the evil persons who surround him.
a
2:191.
b
48:30.
1225
Refers to those Hypocrites who lived among Muslims and mixed with them. Muslims were enjoined to fight them as a class and not each and every one of them individually, and to fight them by exposing their malpractices and hypocritical deeds by bringing these to the notice of the Holy Prophet.
قُل لَّوْ شَآءَ ٱللَّهُ مَا تَلَوْتُهُۥ عَلَيْكُمْ وَلَآ أَدْرَىٰكُم بِهِۦ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِّن قَبْلِهِۦٓ ۚ أَفَلَا تَعْقِلُونَ
这节经文概括了一种绝对正确的标准以检验先知品位宣称的真理。如果一位先知在宣称先知品位之前的生活真实性的标准一贯是非常非常高的, 而且在那个时期和他宣称先知品位之间的一段时间内看来他的崇高而完美的道德标准从未降低过, 那么, 他的先知品位的宣称必须以一个高度诚实和有道德的人而被接受。很自然, 如果一个人通过习惯或个性在一个一定长的行为过程中得到了证实, 花了一段很长的时间在他身上形成一种或者向好的或者向坏的方面发展的主要变化, 那么, 伊斯兰教的先知在他宣称先知品位以前的一生中一直是个极为正直的人, 如何能突然变成一个骗子?
یعنی موجودہ قرآن کی تعلیم کو۔
یعنی کیا تم میری گذشتہ زندگی کو نہیں دیکھتے کہ خداتعالیٰ تو الگ رہا‘ میں انسان کے متعلق بھی کوئی جھوٹی بات نہیں کہتا تھا۔
The verse embodies an infallible criterion to test the truth of a claimant to Prophethood. If the life of a Prophet before he lays claim to Prophethood presents an extraordinarily high standard of truthfulness and integrity and between that period and his claim to Prophethood there is no interval during which it might be supposed that he has fallen from that high standard of moral excellence, then his claim to Prophethood must be accepted as that of a highly moral and truthful man. Naturally, a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor when all his lifetime before his claim to Prophethood he had been a singularly upright man?
Commentary:
The argument against the abrogation theory which was begun in the previous verse is continued in the present one. Such commandments may be abrogated as are needed only for a particular time, the commandments changing with the change of circumstances. But, if any commandments were to be changed without any change having taken place in the circumstances of men, then it would be a proof of the fact that such commandments were misplaced and their promulgation quite useless.
It is regarding this fact that the Holy Prophet is made to say to the disbelievers "If the teachings given by me had not been useful and some other teachings had been more adapted to bring about a change in you, then I would not have delivered these teachings to you, neither would God have revealed them to me."
The words, I have indeed lived among you a whole lifetime before this. Will you not then understand?, embody a great criterion to test the truth of a claimant to prophethood. The Holy Prophet is here asked to refer disbelievers to the period of life he had already passed among them as proof of his sincerity and the truth of his claims. If the period of his life before he claimed to be a Prophet had presented an extraordinarily high standard of truthfulness and integrity and between that period and his claim to prophethood there was no interval during which it might be supposed that he had fallen from that high standard of moral excellence, his claim to prophethood must be accepted as coming from a highly moral and truthful man. When even the Prophet’s opponents admitted that all his lifetime he had been a singularly upright man and had even won from them the title of al-Amin (the Trustworthy) on account of his unimpeachable integrity, he could not suddenly turn an impostor. How was it possible that one who was the most upright and righteous of men a day before should have become a hardened liar the next day (for there is no greater liar than he who forges lies about God). Naturally a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor? There never was a time when the Prophet’s life was hidden from the gaze of his compatriots. He was a resident of Mecca, belonged to a well-known Meccan tribe, and was popularly known in the city as الامین (the Truthful). In view of these established historical facts, the Quran, as it were, says to the disbelievers, "You ascribe to Our Messenger the most heinous of all lies, viz. forging lies against God, but you cannot produce any evidence to show when this change for the worse developed in him. On the contrary, you admit that right up to the time when he claimed to be a Prophet, he continued to live among you day and night; and you looked upon him as an exceptionally righteous and truthful man. How then can you now say that all of a sudden he has begun to forge lies against God?"
The words, before this, are intended to point to the great psychological fact that the objections of the Holy Prophet’senemies after he laid claim to prophethood should carry no weight with right-thinking people, because it always happens that after a person has announced himself to be a Messenger of God, people naturally turn against him and begin to impute to him all sorts of evil things. The fact that the Emperor Heraclius asked of Abu Sufyan, when the latter was brought before him at Jerusalem, what his people thought of the Prophet before he laid claim to prophethood, also shows that he too had realized the force of this great argument.
The words, Will you not then understand?, draw our attention to the established psychological truth that a sudden change does not come upon a man except either (1) through some physical injury, etc. (for instance when a man happens to receive a blow on the head causing loss of memory or change in manners, etc.) or (2) through some great spiritual influence. History provides instances when a great shock or calamity has made a person give way to despair and thereby inclined him to evil or when the discovery of some great truth has created a sudden change in him for good. A study of the life history of the Holy Prophet shows that he had never been subject to either of these two influences. Before his exaltation to prophethood, he led a life of retirement, giving himself up to prayer and meditation. At the same time he had not despaired of his countrymen but, like a true well-wisher, earnestly worked for their good. In such circumstances it is an insult to human reason and to all known laws of human psychology to say that though before he claimed to be a Messenger of God the Prophet of Islam was a model of piety and righteousness, yet the very day he made that claim he became the greatest of liars.
For a discussion of the "illiteracy" of the Holy Prophet see under 7:158.
585
这节经文概括了一种绝对正确的标准以检验先知品位宣称的真理。如果一位先知在宣称先知品位之前的生活真实性的标准一贯是非常非常高的, 而且在那个时期和他宣称先知品位之间的一段时间内看来他的崇高而完美的道德标准从未降低过, 那么, 他的先知品位的宣称必须以一个高度诚实和有道德的人而被接受。很自然, 如果一个人通过习惯或个性在一个一定长的行为过程中得到了证实, 花了一段很长的时间在他身上形成一种或者向好的或者向坏的方面发展的主要变化, 那么, 伊斯兰教的先知在他宣称先知品位以前的一生中一直是个极为正直的人, 如何能突然变成一个骗子?
1
یعنی موجودہ قرآن کی تعلیم کو۔
2
یعنی کیا تم میری گذشتہ زندگی کو نہیں دیکھتے کہ خداتعالیٰ تو الگ رہا‘ میں انسان کے متعلق بھی کوئی جھوٹی بات نہیں کہتا تھا۔
1292
Commentary:
The argument against the abrogation theory which was begun in the previous verse is continued in the present one. Such commandments may be abrogated as are needed only for a particular time, the commandments changing with the change of circumstances. But, if any commandments were to be changed without any change having taken place in the circumstances of men, then it would be a proof of the fact that such commandments were misplaced and their promulgation quite useless.
It is regarding this fact that the Holy Prophet is made to say to the disbelievers "If the teachings given by me had not been useful and some other teachings had been more adapted to bring about a change in you, then I would not have delivered these teachings to you, neither would God have revealed them to me."
The words, I have indeed lived among you a whole lifetime before this. Will you not then understand?, embody a great criterion to test the truth of a claimant to prophethood. The Holy Prophet is here asked to refer disbelievers to the period of life he had already passed among them as proof of his sincerity and the truth of his claims. If the period of his life before he claimed to be a Prophet had presented an extraordinarily high standard of truthfulness and integrity and between that period and his claim to prophethood there was no interval during which it might be supposed that he had fallen from that high standard of moral excellence, his claim to prophethood must be accepted as coming from a highly moral and truthful man. When even the Prophet’s opponents admitted that all his lifetime he had been a singularly upright man and had even won from them the title of al-Amin (the Trustworthy) on account of his unimpeachable integrity, he could not suddenly turn an impostor. How was it possible that one who was the most upright and righteous of men a day before should have become a hardened liar the next day (for there is no greater liar than he who forges lies about God). Naturally a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor? There never was a time when the Prophet’s life was hidden from the gaze of his compatriots. He was a resident of Mecca, belonged to a well-known Meccan tribe, and was popularly known in the city as الامین (the Truthful). In view of these established historical facts, the Quran, as it were, says to the disbelievers, "You ascribe to Our Messenger the most heinous of all lies, viz. forging lies against God, but you cannot produce any evidence to show when this change for the worse developed in him. On the contrary, you admit that right up to the time when he claimed to be a Prophet, he continued to live among you day and night; and you looked upon him as an exceptionally righteous and truthful man. How then can you now say that all of a sudden he has begun to forge lies against God?"
The words, before this, are intended to point to the great psychological fact that the objections of the Holy Prophet’senemies after he laid claim to prophethood should carry no weight with right-thinking people, because it always happens that after a person has announced himself to be a Messenger of God, people naturally turn against him and begin to impute to him all sorts of evil things. The fact that the Emperor Heraclius asked of Abu Sufyan, when the latter was brought before him at Jerusalem, what his people thought of the Prophet before he laid claim to prophethood, also shows that he too had realized the force of this great argument.
The words, Will you not then understand?, draw our attention to the established psychological truth that a sudden change does not come upon a man except either (1) through some physical injury, etc. (for instance when a man happens to receive a blow on the head causing loss of memory or change in manners, etc.) or (2) through some great spiritual influence. History provides instances when a great shock or calamity has made a person give way to despair and thereby inclined him to evil or when the discovery of some great truth has created a sudden change in him for good. A study of the life history of the Holy Prophet shows that he had never been subject to either of these two influences. Before his exaltation to prophethood, he led a life of retirement, giving himself up to prayer and meditation. At the same time he had not despaired of his countrymen but, like a true well-wisher, earnestly worked for their good. In such circumstances it is an insult to human reason and to all known laws of human psychology to say that though before he claimed to be a Messenger of God the Prophet of Islam was a model of piety and righteousness, yet the very day he made that claim he became the greatest of liars.
For a discussion of the "illiteracy" of the Holy Prophet see under 7:158.
1245
The verse embodies an infallible criterion to test the truth of a claimant to Prophethood. If the life of a Prophet before he lays claim to Prophethood presents an extraordinarily high standard of truthfulness and integrity and between that period and his claim to Prophethood there is no interval during which it might be supposed that he has fallen from that high standard of moral excellence, then his claim to Prophethood must be accepted as that of a highly moral and truthful man. Naturally, a person confirmed in a certain course of conduct through habit or temperament takes a long time to develop in himself a major change for either good or evil. How then could the Prophet of Islam suddenly turn into an impostor when all his lifetime before his claim to Prophethood he had been a singularly upright man?
وَٱعْلَمُوٓا۟ أَنَّ فِيكُمْ رَسُولَ ٱللَّهِ ۚ لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ ٱلْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيْكُمُ ٱلْإِيمَٰنَ وَزَيَّنَهُۥ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ ٱلْكُفْرَ وَٱلْفُسُوقَ وَٱلْعِصْيَانَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
6:109.
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
1276
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
a
6:109.
3846
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
2792
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ نَافَقُوا۟ يَقُولُونَ لِإِخْوَٰنِهِمُ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ
伪信者怂恿麦地那的犹太人蔑视穆圣, 撕毁跟他结的盟誓, 许下必要时刻提供帮助的虚假诺言。但是当犹太人信以为真, 蔑视穆圣并大举反对他的时候, 伪信者使他们陷入了困境。
The Hypocrites had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Holy Prophet and marched against him, they left them in the lurch.
Commentary:
A hypocrite is a liar and a coward. He is completely unreliable and devoid of all honour. The hypocrites of Medina had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Prophet and he, in order to punish them, marched against them, the Hypocrites left them in the lurch.
1414
伪信者怂恿麦地那的犹太人蔑视穆圣, 撕毁跟他结的盟誓, 许下必要时刻提供帮助的虚假诺言。但是当犹太人信以为真, 蔑视穆圣并大举反对他的时候, 伪信者使他们陷入了困境。
4198
Commentary:
A hypocrite is a liar and a coward. He is completely unreliable and devoid of all honour. The hypocrites of Medina had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Prophet and he, in order to punish them, marched against them, the Hypocrites left them in the lurch.
3025
The Hypocrites had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Holy Prophet and marched against him, they left them in the lurch.