قَٰتَلَهُمُ ٱللَّهُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "قَٰتَلَهُمُ ٱللَّهُ".
وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ
2:117; 5:18; 10:69.
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
2:117; 5:18; 10:69.
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
2:117; 5:18; 10:69.
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
a
2:117; 5:18; 10:69.
564
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
a
2:117; 5:18; 10:69.
1190
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
b
2:117; 5:18; 10:69.
1176
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
۞ وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا۟ تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ ٱلْعَدُوُّ فَٱحْذَرْهُمْ ۚ قَٰتَلَهُمُ ٱللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ
2:205.
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.
2:205.
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
1431
伪信者缺乏自立精神。他总是寻求可以依赖的人。这节经文也可以表示, 伪信者内外不一。他的做人就是这样, 外表似乎是通情达理、道貌岸然的老实人而内在却十分空虚, 腐朽透顶。他只想花言巧语, 讨好人家, 可是胆小如鼠, 疑心重重, 但见四面楚歌。
a
2:205.
4247
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
3051
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.