مُعۡجِزِی
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مُعۡجِزِی".
فَسِیۡحُوۡا فِی الۡاَرۡضِ اَرۡبَعَۃَ اَشۡہُرٍ وَّاعۡلَمُوۡۤا اَنَّکُمۡ غَیۡرُ مُعۡجِزِی اللّٰہِ ۙ وَاَنَّ اللّٰہَ مُخۡزِی الۡکٰفِرِیۡنَ
6:135; 11:21.
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
6:135; 11:21.
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
6:135; 11:21.
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
2
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
a
6:135; 11:21.
1165
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
1152
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
وَاَذٰنٌ مِّنَ اللّٰہِ وَرَسُوۡلِہٖۤ اِلَی النَّاسِ یَوۡمَ الۡحَجِّ الۡاَکۡبَرِ اَنَّ اللّٰہَ بَرِیۡٓءٌ مِّنَ الۡمُشۡرِکِیۡنَ ۙ وَرَسُوۡلُہٗ ۚ فَاِنۡ تُبۡتُمۡ فَہُوَ خَیۡرٌ لَّکُمۡ ۖ وَاِنۡ تَوَلَّیۡتُمۡ فَاعۡلَمُوۡۤا اَنَّکُمۡ غَیۡرُ مُعۡجِزِی اللّٰہِ ۗ وَبَشِّرِ الَّذِیۡنَ کَفَرُوۡا بِعَذَابٍ اَلِیۡمٍ
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
See 9:2.
4:139.
Adhan means, notification, proclamation or call (Lane).
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
9:2.
4:139.
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
b
9:2.
c
4:139.
554A
这是在穆斯林管理下第一次朝觐。
1
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
b
9:2.
c
4:139.
1166
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
a
See 9:2.
b
4:139.
1153
Adhan means, notification, proclamation or call (Lane).
1153A
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
1154
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe