مِّنۡکُمۡ
Appears 33 times in Quran
Occurrences in Quran
Found 33 verses containing "مِّنۡکُمۡ".
وَاِذۡ اَخَذۡنَا مِیۡثٰقَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ لَا تَعۡبُدُوۡنَ اِلَّا اللّٰہَ وَبِالۡوٰلِدَیۡنِ اِحۡسَانًا وَّذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَقُوۡلُوۡا لِلنَّاسِ حُسۡنًا وَّاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ ثُمَّ تَوَلَّیۡتُمۡ اِلَّا قَلِیۡلًا مِّنۡکُمۡ وَاَنۡتُمۡ مُّعۡرِضُوۡنَ
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
4:155; 5:13.
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
4:155; 5:13.
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
c
4:155; 5:13.
d
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
1
عربی الفاظ میں ضمیر خطاب ہے۔ لیکن چونکہ استثناء میں بھی ’’تم‘‘ کا لفظ استعمال ہوا ہے۔ اردو میں دوسری دفعہ تم کا لفظ استعمال نہیں ہو سکتا۔ اس لئے ’’سب‘‘ کے لفظ سے ترجمہ کیا گیا ہے۔ تحت اللفظ ترجمہ اس طرح ہے۔ ’’تم میں سے چند ایک کے سوا (باقی) تم (سب) اعراض کرتے ہوئے پھر گئے۔‘‘
a
4:155; 5:13.
b
2:44; 4:78; 6:73; 22:79; 24:57; 30:32.
90
Important Words:
میثاق (a covenant). See 2:64.
Commentary:
After setting forth the attitude of the Israelites of the Holy Prophet’s time towards the Prophets of God and their own Scriptures, the Quran draws their attention to the teachings which they had been required to follow but which they ignored.
The verse under comment does not refer to any particular covenant, but to the vices which were rife among the Jews at the time and which were forbidden them in the Bible. Worship of any object other than God is repeatedly forbidden in the Jewish scriptures (Exod. 20:3-6). Again, kindness to parents is also among the injunctions (Exod. 20:12). Similarly, for the kind treatment of kinsmen, clear injunctions have been given (Lev. 19:17, 18; Exod. 21:9, and Prov. 3:27, 28). For care of orphans, an injunction is to be met with in Deut. 14:29. Sympathy for the poor is enjoined in Deut. 15:11. The injunction to deal gently with mankind is found in Prov. 3:30. The commandment to observe Prayer is given in Deut. 6:13. The injunction for alms-giving may be seen in Exod. 23:10, 11.
The Jews openly disregarded these clear injunctions. They set up equals to God, some believing in Ezra as the son of God, others taking the word of their divines as revelation and setting aside the dictates of the Holy Writ. Their treatment of their own kinsmen and others was cruel. Their attitude towards orphans and the indigent was unsympathetic. They were quite devoid of fellow feeling and were lax in worship and alms-giving. It should, however, be noted that God has not condemned the whole Jewish nation, but has made an exception in the case of the righteous few among them.
In this verse, as everywhere else in the Quran, the sequence of words follows the natural order of importance. The worship of the One God is mentioned first. Then mention is made of mankind, who have been divided into two classes: (1) those who deserve good treatment as a right; (2) those to whom kindness is shown as an act of charity. The first class is mentioned first, because in their case there is a sort of obligation, a debt to be paid. Those who are to be treated kindly out of charity are mentioned afterwards, the degree of need in each case determining the sequence. Last of all, acts of obedience to God are mentioned; and out of them the most important ones pertaining to the purification of the soul and the payment of religious taxes are selected; and these are placed after fellow feeling, because fellow feeling is the first step towards the moral elevation of man, who often feels impelled to it from within without reference to any law.
It is noteworthy that the injunctions that are found scattered in the Bible have been placed together in a most beautiful order in the Quran.
a
4:155; 5:13.
b
2:44, 111; 4:78; 6:73; 22:79; 24:57; 30:32.
116
The verse does not refer to any particular covenant but to a general covenant enjoining the Jews to give up the vices which were rife among them at that time and to lead a virtuous life (Exod. 20: 3-6, 12; Lev. 19: 17-18; Prov. 3: 27-28, 30; Deut. 6: 13 & 14: 29). In this verse, as everywhere else in the Qur’an, the sequence of words follows the natural order of importance of the works mentioned.
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
کَمَاۤ اَرۡسَلۡنَا فِیۡکُمۡ رَسُوۡلًا مِّنۡکُمۡ یَتۡلُوۡا عَلَیۡکُمۡ اٰیٰتِنَا وَیُزَکِّیۡکُمۡ وَیُعَلِّمُکُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَیُعَلِّمُکُمۡ مَّا لَمۡ تَکُوۡنُوۡا تَعۡلَمُوۡنَ
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.
وَلۡتَکُنۡ مِّنۡکُمۡ اُمَّۃٌ یَّدۡعُوۡنَ اِلَی الۡخَیۡرِ وَیَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَیَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ ۚ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
3:111, 115; 7:158; 9:71; 31:18.
Al-Khair here signifies Islam, because goodness in general is included in the word Ma‘ruf occurring immediately after it.
The Holy Prophet is reported to have said, 'If anyone of you sees anything evil, let him remove it with his hand. If he cannot do so with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least hate it in his heart, and that is the weakest kind of faith' (Muslim).
3:111, 115; 7:158; 9:71; 31:18.
Commentary:
The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.
The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.
As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).
The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.
Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.
b
3:111, 115; 7:158; 9:71; 31:18.
269
اَلْخَيْر (Al-Khair) 这里意为伊斯兰教, 因为总的来说, 善已经包括在紧接在它后面出现的 مَعْرُوْف (Maruf) 这个词中。
a
3:111, 115; 7:158; 9:71; 31:18.
391
Commentary:
The word خیر (goodness) here signifies Islam, because goodness in general is included in the word معروف (equity) used immediately after it. In fact, the true Faith (Islam) is the only goodness in the true sense of the word. The verse purports to say that as by making you enter the fold of Islam God has delivered you from a pit of fire, you should also try to deliver others from the fire of disbelief.
The words, And let there be among you a body of men who should invite to goodness, do not mean that the duty of preaching is only confined to a few. What is meant is that, whereas all should try to preach and propagate the truth of Islam, there should be a party of men among Muslims who should be wholly and solely devoted to this work.
As for the method of preaching, the Quran says elsewhere, Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them (the disbelievers) in a way that is best (16:126). And the Holy Prophet is reported to have said, "If anyone of you sees anything evil, let him remove it with his hand. If he cannot do it with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least detest it in his mind, and that is the weakest kind of faith" (Muslim).
The verse also suggests a way by following which Muslims can maintain their unity. So long as a Muslim people have their attention concentrated on the preaching of Islam and doing good, they will live in peace among themselves, for disunion is mostly born of idleness and a false sense of security.
Each and every individual Muslim is not enjoined here to devote himself wholly to the preaching of Islam; for if it were so, Muslims could not earn their livelihood nor take part in other healthy pursuits of life. So, though all must contribute their quota, only a section of the community is required to devote itself exclusively to the work of preaching.
a
3:111, 115; 7:158; 9:71; 31:18.
452
Al-Khair here signifies Islam, because goodness in general is included in the word Ma‘ruf occurring immediately after it.
453
The Holy Prophet is reported to have said, 'If anyone of you sees anything evil, let him remove it with his hand. If he cannot do so with his hand, then let him forbid it with his tongue. If he cannot do even that, then let him at least hate it in his heart, and that is the weakest kind of faith' (Muslim).
ثُمَّ اَنۡزَلَ عَلَیۡکُمۡ مِّنۡۢ بَعۡدِ الۡغَمِّ اَمَنَۃً نُّعَاسًا یَّغۡشٰی طَآئِفَۃً مِّنۡکُمۡ ۖ وَطَآئِفَۃٌ قَدۡ اَہَمَّتۡہُمۡ اَنۡفُسُہُمۡ یَظُنُّوۡنَ بِاللّٰہِ غَیۡرَ الۡحَقِّ ظَنَّ الۡجٰہِلِیَّۃِ ۖ یَقُوۡلُوۡنَ ہَل لَّنَا مِنَ الۡاَمۡرِ مِنۡ شَیۡءٍ ۗ قُلۡ اِنَّ الۡاَمۡرَ کُلَّہٗ لِلّٰہِ ۗ یُخۡفُوۡنَ فِیۡۤ اَنۡفُسِہِمۡ مَّا لَا یُبۡدُوۡنَ لَکَ ۖ یَقُوۡلُوۡنَ لَوۡ کَانَ لَنَا مِنَ الۡاَمۡرِ شَیۡءٌ مَّا قُتِلۡنَا ہٰہُنَا ۗ قُل لَّوۡ کُنۡتُمۡ فِیۡ بُیُوۡتِکُمۡ لَبَرَزَ الَّذِیۡنَ کُتِبَ عَلَیۡہِمُ الۡقَتۡلُ اِلٰی مَضَاجِعِہِمۡ ۖ وَلِیَبۡتَلِیَ اللّٰہُ مَا فِیۡ صُدُوۡرِکُمۡ وَلِیُمَحِّصَ مَا فِیۡ قُلُوۡبِکُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
3:169.
8:12.
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
3:169.
8:12.
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
8:12.
3:169.
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
d
8:12.
285
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
286
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
3
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
a
8:12.
b
3:169.
437
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
b
8:12.
506
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
506A
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
506B
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
506C
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عٰمِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۖ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۖ فَالَّذِیۡنَ ہَاجَرُوۡا وَاُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ وَاُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَقٰتَلُوۡا وَقُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ۗ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
وَالّٰتِیۡ یَاۡتِیۡنَ الۡفٰحِشَۃَ مِنۡ نِّسَآئِکُمۡ فَاسۡتَشۡہِدُوۡا عَلَیۡہِنَّ اَرۡبَعَۃً مِّنۡکُمۡ ۖ فَاِنۡ شَہِدُوۡا فَاَمۡسِکُوۡہُنَّ فِی الۡبُیُوۡتِ حَتّٰی یَتَوَفّٰٮہُنَّ الۡمَوۡتُ اَوۡ یَجۡعَلَ اللّٰہُ لَہُنَّ سَبِیۡلًا
4:20, 26; 24:20.
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
4:20, 26; 24:20.
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
4:20, 26; 24:20.
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
b
4:20, 26; 24:20.
317
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
2
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
a
4:20, 26; 24:20.
496
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
d
4:20, 26; 24:20.
576
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوۡۤا اَمۡوٰلَکُمۡ بَیۡنَکُمۡ بِالۡبٰطِلِ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً عَنۡ تَرَاضٍ مِّنۡکُمۡ ۚ وَلَا تَقۡتُلُوۡۤا اَنۡفُسَکُمۡ ۚ اِنَّ اللّٰہَ کَانَ بِکُمۡ رَحِیۡمًا
2:189.
2:189.
2:189.
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
b
2:189.
a
2:189.
508
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
c
2:189.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقۡرَبُوا الصَّلٰوۃَ وَاَنۡتُمۡ سُکٰرٰی حَتّٰی تَعۡلَمُوۡا مَا تَقُوۡلُوۡنَ وَلَا جُنُبًا اِلَّا عَابِرِیۡ سَبِیۡلٍ حَتّٰی تَغۡتَسِلُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ ۗ اِنَّ اللّٰہَ کَانَ عَفُوًّا غَفُوۡرًا
اَوْ کے معنے عربی میں کبھی ’’یا‘‘ کے ہوتے ہیں اور کبھی ’’اور‘‘ کے ہوتے ہیں۔ (مُغْنی اللَّبِیب جلد اول ص۶۰) اس جگہ ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں۔ کیونکہ اس کے ساتھ آیت کا مفہوم واضح ہو جاتا ہے۔
یہ جُنُـبًا کا ہم مطلب ہے مگر جُنُـبًا کا لفظ چونکہ دور ہو گیا تھا اس لئے اس کے ہم معنے الفاظ اَوْ لٰمَسْتُمُ النِّسَآءَ استعمال کیے‘ ورنہ مضمون ایک ہی ہے۔
فَلَمْ تَجِدُوْا مَآءً درحقیقت اَوْ جَآءَ اَحَدٌ مِّنْکُمْ مِّنَ الْغَآئِطِ کی بھی خبر ہے۔ اور لٰمَسْتُمُ النِّسَآءَ کی بھی‘ اس لئے ہم نے دونوں کے ساتھ اسے لگا دیا ہے تاکہ ترجمہ ٹھیک ہو جائے۔
Sukara is the plural of Sakaran which means, a person who is drunk; or is in a fit of anger; in raptures of love; is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc. (Lane).
The expression, "nor when you are unclean," means that just as a man cannot perform Prayers when he is not in full possession of his senses, similarly he cannot perform Prayers when he is unclean until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness, and vivacity necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after proper bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory for him. He can in this case perform Tayammum as ordered in the concluding part of the verse.
Of the four classes, viz. the sick; those on a journey; those coming from the privy; and those having gone in unto their wives, only the last two, being in a state of uncleanness, need ablution or washing as the case may be, and if they do not find water, they can perform Tayammum. For the former two classes no condition as to water is necessary. They may resort to Tayammum even if they find water. This is why the words "while unclean" have been added after the words if you are ill or you are on a journey. It must be noted that the expression "on a journey" is the same as the expression "travelling along a way", both signifying the state of actual travelling when one is, as it were, on the wing. Dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility; similarly dust calls to his mind the other humble substance from which he is created (30:21).
Important Words:
سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.
جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).
عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.
غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).
تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).
Commentary:
According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.
The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).
The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.
The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.
In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.
Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.
From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.
2
اَوْ کے معنے عربی میں کبھی ’’یا‘‘ کے ہوتے ہیں اور کبھی ’’اور‘‘ کے ہوتے ہیں۔ (مُغْنی اللَّبِیب جلد اول ص۶۰) اس جگہ ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں۔ کیونکہ اس کے ساتھ آیت کا مفہوم واضح ہو جاتا ہے۔
3
یہ جُنُـبًا کا ہم مطلب ہے مگر جُنُـبًا کا لفظ چونکہ دور ہو گیا تھا اس لئے اس کے ہم معنے الفاظ اَوْ لٰمَسْتُمُ النِّسَآءَ استعمال کیے‘ ورنہ مضمون ایک ہی ہے۔
4
فَلَمْ تَجِدُوْا مَآءً درحقیقت اَوْ جَآءَ اَحَدٌ مِّنْکُمْ مِّنَ الْغَآئِطِ کی بھی خبر ہے۔ اور لٰمَسْتُمُ النِّسَآءَ کی بھی‘ اس لئے ہم نے دونوں کے ساتھ اسے لگا دیا ہے تاکہ ترجمہ ٹھیک ہو جائے۔
520
Important Words:
سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.
جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).
عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.
غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).
تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).
Commentary:
According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.
The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).
The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.
The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.
In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.
Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.
From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.
609
Sukara is the plural of Sakaran which means, a person who is drunk; or is in a fit of anger; in raptures of love; is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc. (Lane).
610
The expression, "nor when you are unclean," means that just as a man cannot perform Prayers when he is not in full possession of his senses, similarly he cannot perform Prayers when he is unclean until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness, and vivacity necessary for worship.
611
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after proper bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory for him. He can in this case perform Tayammum as ordered in the concluding part of the verse.
612
Of the four classes, viz. the sick; those on a journey; those coming from the privy; and those having gone in unto their wives, only the last two, being in a state of uncleanness, need ablution or washing as the case may be, and if they do not find water, they can perform Tayammum. For the former two classes no condition as to water is necessary. They may resort to Tayammum even if they find water. This is why the words "while unclean" have been added after the words if you are ill or you are on a journey. It must be noted that the expression "on a journey" is the same as the expression "travelling along a way", both signifying the state of actual travelling when one is, as it were, on the wing. Dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility; similarly dust calls to his mind the other humble substance from which he is created (30:21).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قُمۡتُمۡ اِلَی الصَّلٰوۃِ فَاغۡسِلُوۡا وُجُوۡہَکُمۡ وَاَیۡدِیَکُمۡ اِلَی الۡمَرَافِقِ وَامۡسَحُوۡا بِرُءُوۡسِکُمۡ وَاَرۡجُلَکُمۡ اِلَی الۡکَعۡبَیۡنِ ۚ وَاِنۡ کُنۡتُمۡ جُنُبًا فَاطَّہَّرُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ مِّنۡہُ ۚ مَا یُرِیۡدُ اللّٰہُ لِیَجۡعَلَ عَلَیۡکُمۡ مِّنۡ حَرَجٍ وَّلٰکِنۡ یُّرِیۡدُ لِیُطَہِّرَکُمۡ وَلِیُتِمَّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 2:287.
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
2:186; 2:287.
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
See {610} - {612}.
2:186.
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
3
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
a
2:186.
646
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
725
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
725A
See {610} - {612}.
۞ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡیَہُوۡدَ وَالنَّصٰرٰۤی اَوۡلِیَآءَ ۘ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ۚ وَمَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاِنَّہٗ مِنۡہُمۡ ۗ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
3:29, 119; 4:145; 5:58; 60:10.
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
3:29, 119; 4:145; 5:58; 60:10.
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
381
犹太教人和基督教人忘掉了他们之间的差别, 在反对伊斯兰教上联合起来。穆圣真的说过, “所有不信的人成为一体”, 也就是说, 所有不信的人虽然彼此敌对, 但在反对伊斯兰教时却一致行动。
a
3:29, 119; 4:145; 5:58; 60:10.
683
Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam.
a
3:29, 119; 4:145; 5:58; 60:10.
756
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them.
757
Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقۡتُلُوا الصَّیۡدَ وَاَنۡتُمۡ حُرُمٌ ۚ وَمَنۡ قَتَلَہٗ مِنۡکُمۡ مُّتَعَمِّدًا فَجَزَآءٌ مِّثۡلُ مَا قَتَلَ مِنَ النَّعَمِ یَحۡکُمُ بِہٖ ذَوَا عَدۡلٍ مِّنۡکُمۡ ہَدۡیًۢا بٰلِغَ الۡکَعۡبَۃِ اَوۡ کَفّٰرَۃٌ طَعَامُ مَسٰکِیۡنَ اَوۡ عَدۡلُ ذٰلِکَ صِیَامًا لِّیَذُوۡقَ وَبَالَ اَمۡرِہٖ ۗ عَفَا اللّٰہُ عَمَّا سَلَفَ ۚ وَمَنۡ عَادَ فَیَنۡتَقِمُ اللّٰہُ مِنۡہُ ۗ وَاللّٰہُ عَزِیۡزٌ ذُو انۡتِقَامٍ
2:276.
5:2, 97.
5:2, 97.
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
d
5:2, 97.
a
5:2, 97.
b
2:276.723
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
b
5:2, 97.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا شَہٰدَۃُ بَیۡنِکُمۡ اِذَا حَضَرَ اَحَدَکُمُ الۡمَوۡتُ حِیۡنَ الۡوَصِیَّۃِ اثۡنَانِ ذَوَا عَدۡلٍ مِّنۡکُمۡ اَوۡ اٰخَرَانِ مِنۡ غَیۡرِکُمۡ اِنۡ اَنۡتُمۡ ضَرَبۡتُمۡ فِی الۡاَرۡضِ فَاَصٰبَتۡکُمۡ مُّصِیۡبَۃُ الۡمَوۡتِ ۚ تَحۡبِسُوۡنَہُمَا مِنۡۢ بَعۡدِ الصَّلٰوۃِ فَیُقۡسِمَانِ بِاللّٰہِ اِنِ ارۡتَبۡتُمۡ لَا نَشۡتَرِیۡ بِہٖ ثَمَنًا وَّلَوۡ کَانَ ذَا قُرۡبٰی ۙ وَلَا نَکۡتُمُ شَہٰدَۃَ اللّٰہِ اِنَّاۤ اِذًا لَّمِنَ الۡاٰثِمِیۡنَ
2:141, 284.
2:141, 284.
An incident is reported to have occurred in the time of the Holy Prophet which throws some light on this and the following two verses. A Muslim who died far from home entrusted his goods to two Christian brothers—Tamim Dariy and ‘Adi—before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods the heirs found that a silver bowl was missing. The two men were thereupon called to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his belongings. Thereupon the two men were again summoned, and in their presence the heirs of the belongings stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer should preferably be the ‘Asr (Late Afternoon) Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring the witnesses with God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make true statement.
2:141, 284.
Commentary:
See collective note on 5:109 below.
a
2:141, 284.
a
2:141, 284.
734
Commentary:
See collective note on 5:109 below.
a
2:141, 284.
800
An incident is reported to have occurred in the time of the Holy Prophet which throws some light on this and the following two verses. A Muslim who died far from home entrusted his goods to two Christian brothers—Tamim Dariy and ‘Adi—before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods the heirs found that a silver bowl was missing. The two men were thereupon called to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his belongings. Thereupon the two men were again summoned, and in their presence the heirs of the belongings stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
801
The Prayer should preferably be the ‘Asr (Late Afternoon) Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring the witnesses with God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make true statement.
لَا تَعۡتَذِرُوۡا قَدۡ کَفَرۡتُمۡ بَعۡدَ اِیۡمٰنِکُمۡ ۚ اِنۡ نَّعۡفُ عَنۡ طَآئِفَۃٍ مِّنۡکُمۡ نُعَذِّبۡ طَآئِفَۃًۢ بِاَنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ
56:8.
56:8.
56:8.
Commentary:
The words, You have certainly disbelieved after your believing, mean, "You expressed belief in God and His Messenger but practically you remained disbelievers;" or "You possessed some light of faith in you in the beginning but you allowed that light to become gradually extinguished."
The verse also hints that the hypocrites may yet repent and their repentance would be accepted; and history tells us that some of the hypocrites did actually repent and became sincere Muslims.
a
56:8.
b
56:8.
1220
Commentary:
The words, You have certainly disbelieved after your believing, mean, "You expressed belief in God and His Messenger but practically you remained disbelievers;" or "You possessed some light of faith in you in the beginning but you allowed that light to become gradually extinguished."
The verse also hints that the hypocrites may yet repent and their repentance would be accepted; and history tells us that some of the hypocrites did actually repent and became sincere Muslims.
b
56:8.
یٰمَعۡشَرَ الۡجِنِّ وَالۡاِنۡسِ اَلَمۡ یَاۡتِکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ وَیُنۡذِرُوۡنَکُمۡ لِقَآءَ یَوۡمِکُمۡ ہٰذَا ۚ قَالُوۡا شَہِدۡنَا عَلٰۤی اَنۡفُسِنَا ۖ وَغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
39:72; 40:51; 67:9, 10.
7:38.
39:72; 40:51; 67:9-10.
7:38.
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
a
39:72; 40:51; 67:9-10.
b
7:38.
871
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَاَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:39; 20:124.
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
2:39; 20:124.
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
c
2:39; 20:124.
489
这一点值得特别注意, 像以前有几节经文 (例如7:27, 28, 32) 那样, 用 “阿丹的子孙啊!” 这些字表达的呼语, 是对穆圣时代的人们以及其后要出生的后代人说的, 而不是对遥远的古代紧接在阿丹之后出生的子孙说的。
b
2:39; 20:124.
936
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
e
2:39; 20:124.
970
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
اَوَعَجِبۡتُمۡ اَنۡ جَآءَکُمۡ ذِکۡرٌ مِّنۡ رَّبِّکُمۡ عَلٰی رَجُلٍ مِّنۡکُمۡ لِیُنۡذِرَکُمۡ وَلِتَتَّقُوۡا وَلَعَلَّکُمۡ تُرۡحَمُوۡنَ
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
7:70; 10:3; 38:5; 50:3.
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
e
7:70; 10:3; 38:5; 50:3.
c
7:70; 10:3; 38:5; 50:3.
962
Commentary:
The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that Divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a Divine Message can be conferred upon an ordinary person from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb), Who is not only their Creator but Who also nourishes them and looks after their physical and spiritual needs, and Who, by sending down a new revelation, has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that Divine revelation should come to a man from among them. Do they think that they have become so degraded that none of them could become the recipient of Divine revelation?
c
7:70; 10:3; 38:5; 50:3.
اَوَعَجِبۡتُمۡ اَنۡ جَآءَکُمۡ ذِکۡرٌ مِّنۡ رَّبِّکُمۡ عَلٰی رَجُلٍ مِّنۡکُمۡ لِیُنۡذِرَکُمۡ ۚ وَاذۡکُرُوۡۤا اِذۡ جَعَلَکُمۡ خُلَفَآءَ مِنۡۢ بَعۡدِ قَوۡمِ نُوۡحٍ وَّزَادَکُمۡ فِی الۡخَلۡقِ بَصۜۡطَۃً ۖ فَاذۡکُرُوۡۤا اٰلَآءَ اللّٰہِ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.
وَاِنۡ کَانَ طَآئِفَۃٌ مِّنۡکُمۡ اٰمَنُوۡا بِالَّذِیۡۤ اُرۡسِلۡتُ بِہٖ وَطَآئِفَۃٌ لَّمۡ یُؤۡمِنُوۡا فَاصۡبِرُوۡا حَتّٰی یَحۡکُمَ اللّٰہُ بَیۡنَنَا ۚ وَہُوَ خَیۡرُ الۡحٰکِمِیۡنَ
Commentary:
The verse refers to the last course that a Prophet adopts after the failure of all his efforts to make his people see the error of their ways and accept the truth. He leaves the whole matter in the hand of God and asks them to wait till God should show a decisive sign which would clearly distinguish between right and wrong.
986
Commentary:
The verse refers to the last course that a Prophet adopts after the failure of all his efforts to make his people see the error of their ways and accept the truth. He leaves the whole matter in the hand of God and asks them to wait till God should show a decisive sign which would clearly distinguish between right and wrong.
وَاِذۡ زَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ وَقَالَ لَا غَالِبَ لَکُمُ الۡیَوۡمَ مِنَ النَّاسِ وَاِنِّیۡ جَارٌ لَّکُمۡ ۖ فَلَمَّا تَرَآءَتِ الۡفِئَتَانِ نَکَصَ عَلٰی عَقِبَیۡہِ وَقَالَ اِنِّیۡ بَرِیۡٓءٌ مِّنۡکُمۡ اِنِّیۡۤ اَرٰی مَا لَا تَرَوۡنَ اِنِّیۡۤ اَخَافُ اللّٰہَ ۚ وَاللّٰہُ شَدِیۡدُ الۡعِقَابِ
6:44; 16:64; 27:25; 29:49.
14:23; 59:17.
The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims, but who afterwards embraced Islam. The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x.13).
When Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that they would win or die. This was exactly how ‘Utbah and ‘Umair felt on the day of Badr and told the Meccans that the Muslims looked like so many "seekers after death" (Tabari).
6:44; 16:64; 27:25; 29:49.
14:23; 59:17.
Important Words:
جار (protector) is derived from جار which means, he declined or deviated. جاورہ means, he became his neighbour, or he lived in his neighbourhood. جاورہ also means, he bound himself to him by a covenant to protect him. جار means, a neighbour; a person whom one protects; one who seeks protection; also a protector (Lane).
نکص (he turned). نکص عن الامر means, he receded or retired or drew back from the thing or the affair; or he recoiled or shrank from it in fear. نکص علی عقبیه means, he turned back from a thing to which he had applied himself (Lane).
Commentary:
For the meaning of the word "Satan", see 2:15. The word here means, one who misleads or gives evil advice. The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims but who afterwards embraced Islam.
The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x. 13).
The words, I see what you see not, signify that when Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that the Muslims would win or die. This was exactly what ‘Utbah and ‘Umair also saw and felt when they told the Meccans that the Muslims looked like so many "seekers of death" (Tabari). Suraqah uttered the words, I fear Allah, not because he really feared God at that time but because he wished to find an excuse to flee from the battlefield.
f
6:44; 16:64; 27:25; 29:49.
g
14:23; 59:17.
a
6:44; 16:64; 27:25; 29:49.
b
14:23; 59:17.
1137
Important Words:
جار (protector) is derived from جار which means, he declined or deviated. جاورہ means, he became his neighbour, or he lived in his neighbourhood. جاورہ also means, he bound himself to him by a covenant to protect him. جار means, a neighbour; a person whom one protects; one who seeks protection; also a protector (Lane).
نکص (he turned). نکص عن الامر means, he receded or retired or drew back from the thing or the affair; or he recoiled or shrank from it in fear. نکص علی عقبیه means, he turned back from a thing to which he had applied himself (Lane).
Commentary:
For the meaning of the word "Satan", see 2:15. The word here means, one who misleads or gives evil advice. The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims but who afterwards embraced Islam.
The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x. 13).
The words, I see what you see not, signify that when Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that the Muslims would win or die. This was exactly what ‘Utbah and ‘Umair also saw and felt when they told the Meccans that the Muslims looked like so many "seekers of death" (Tabari). Suraqah uttered the words, I fear Allah, not because he really feared God at that time but because he wished to find an excuse to flee from the battlefield.
b
6:44; 16:64; 27:25; 29:49.
c
14:23; 59:17.
1129
The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims, but who afterwards embraced Islam. The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x.13).
1130
When Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that they would win or die. This was exactly how ‘Utbah and ‘Umair felt on the day of Badr and told the Meccans that the Muslims looked like so many "seekers after death" (Tabari).
یٰۤاَیُّہَا النَّبِیُّ حَرِّضِ الۡمُؤۡمِنِیۡنَ عَلَی الۡقِتَالِ ۚ اِنۡ یَّکُنۡ مِّنۡکُمۡ عِشۡرُوۡنَ صٰبِرُوۡنَ یَغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ یَّغۡلِبُوۡۤا اَلۡفًا مِّنَ الَّذِیۡنَ کَفَرُوۡا بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ
4:85.
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
4:85.
The verse seems to give 20 as the minimum number that makes a fighting party.
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
4:85.
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
a
4:85.
1
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
2
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
a
4:85.
1153
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
b
4:85.
1141
The verse seems to give 20 as the minimum number that makes a fighting party.
1142
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
الۡـٰٔنَ خَفَّفَ اللّٰہُ عَنۡکُمۡ وَعَلِمَ اَنَّ فِیۡکُمۡ ضَعۡفًا ۚ فَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ صَابِرَۃٌ یَّغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ اَلۡفٌ یَّغۡلِبُوۡۤا اَلۡفَیۡنِ بِاِذۡنِ اللّٰہِ ۗ وَاللّٰہُ مَعَ الصّٰبِرِیۡنَ
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.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡۤا اٰبَآءَکُمۡ وَاِخۡوٰنَکُمۡ اَوۡلِیَآءَ اِنِ اسۡتَحَبُّوا الۡکُفۡرَ عَلَی الۡاِیۡمٰنِ ۚ وَمَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
3:29; 4:140, 145; 9:16; 58:23.
The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it.
3:29; 4:140,145; 9:16; 58:23.
Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth.
b
3:29; 4:140, 145; 9:16; 58:23.
562
这节经文指的是非常敌视伊斯兰教并竭力想消灭它的那一类不信者。
b
3:29; 4:140,145; 9:16; 58:23.
1184
Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth.
c
3:29; 4:140, 145; 9:16; 58:23.
1171
The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it.
وَیَحۡلِفُوۡنَ بِاللّٰہِ اِنَّہُمۡ لَمِنۡکُمۡ وَمَا ہُمۡ مِّنۡکُمۡ وَلٰکِنَّہُمۡ قَوۡمٌ یَّفۡرَقُوۡنَ
Important Words:
یفرقون (are timorous) is derived from فرق which means, he feared or was afraid or he became frightened. They say فرقت منكi.e. I feared thee or I was in fear of thee. فرق علیه means, he feared for him. فرق also means, he entered into a wave and dived therein (Lane).
Commentary:
As the Muslims predominated at Medina, the hypocrites who lacked moral courage had to conceal their infidelity and even outwardly became Muslims to secure worldly advantages. They had no faith in their hearts, but they did not possess the courage to openly give vent to their real feelings.
1212
Important Words:
یفرقون (are timorous) is derived from فرق which means, he feared or was afraid or he became frightened. They say فرقت منكi.e. I feared thee or I was in fear of thee. فرق علیه means, he feared for him. فرق also means, he entered into a wave and dived therein (Lane).
Commentary:
As the Muslims predominated at Medina, the hypocrites who lacked moral courage had to conceal their infidelity and even outwardly became Muslims to secure worldly advantages. They had no faith in their hearts, but they did not possess the courage to openly give vent to their real feelings.
وَیٰقَوۡمِ لَا یَجۡرِمَنَّکُمۡ شِقَاقِیۡۤ اَنۡ یُّصِیۡبَکُمۡ مِّثۡلُ مَاۤ اَصَابَ قَوۡمَ نُوۡحٍ اَوۡ قَوۡمَ ہُوۡدٍ اَوۡ قَوۡمَ صٰلِحٍ ۚ وَمَا قَوۡمُ لُوۡطٍ مِّنۡکُمۡ بِبَعِیۡدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
سَوَآءٌ مِّنۡکُمۡ مَّنۡ اَسَرَّ الۡقَوۡلَ وَمَنۡ جَہَرَ بِہٖ وَمَنۡ ہُوَ مُسۡتَخۡفٍۭ بِالَّیۡلِ وَسَارِبٌۢ بِالنَّہَارِ
The overt or covert plans of the Holy Prophet’s enemies cannot succeed because God, Who knows them all, is his Helper and Protector.
Commentary:
The enemies of the Holy Prophet employed two kinds of plans to bring about his defeat. Sometimes they publicly threatened him with destruction, and at other times they hatched secret plots against him. Sometimes they attacked him in broad daylight and sometimes they attacked him in the darkness of the night. In reply to all these foul attempts the Quran warns the Prophet’s enemies that by offering opposition to him they are really opposing God. Their overt or covert plans against him cannot succeed because God, Who knows all their secret and open designs, is his Helper and Protector.
1622
Commentary:
The enemies of the Holy Prophet employed two kinds of plans to bring about his defeat. Sometimes they publicly threatened him with destruction, and at other times they hatched secret plots against him. Sometimes they attacked him in broad daylight and sometimes they attacked him in the darkness of the night. In reply to all these foul attempts the Quran warns the Prophet’s enemies that by offering opposition to him they are really opposing God. Their overt or covert plans against him cannot succeed because God, Who knows all their secret and open designs, is his Helper and Protector.
1426
The overt or covert plans of the Holy Prophet’s enemies cannot succeed because God, Who knows them all, is his Helper and Protector.
ثُمَّ اِذَا کَشَفَ الضُّرَّ عَنۡکُمۡ اِذَا فَرِیۡقٌ مِّنۡکُمۡ بِرَبِّہِمۡ یُشۡرِکُوۡنَ
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
a
10:13, 24; 29:66; 30:34; 39:9.
a
10:13, 24; 29:66; 30:34; 39:9.
1856
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
e
10:13, 24; 29:66; 30:34; 39:9.
وَاِنۡ مِّنۡکُمۡ اِلَّا وَارِدُہَا ۚ کَانَ عَلٰی رَبِّکَ حَتۡمًا مَّقۡضِیًّا
21:99.
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
21:99.
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
21:99.
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
e
21:99.
805
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
2
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
a
21:99.
2212
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
a
21:99.
1793A
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡکِ عُصۡبَۃٌ مِّنۡکُمۡ ۚ لَا تَحۡسَبُوۡہُ شَرًّا لَّکُمۡ ۖ بَلۡ ہُوَ خَیۡرٌ لَّکُمۡ ۚ لِکُلِّ امۡرِئٍ مِّنۡہُمۡ مَّا اکۡتَسَبَ مِنَ الۡاِثۡمِ ۚ وَالَّذِیۡ تَوَلّٰی کِبۡرَہٗ مِنۡہُمۡ لَہٗ عَذَابٌ عَظِیۡمٌ
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2600
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2032
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
2033
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
فَقَدۡ کَذَّبُوۡکُمۡ بِمَا تَقُوۡلُوۡنَ فَمَا تَسۡتَطِیۡعُوۡنَ صَرۡفًا وَّلَا نَصۡرًا ۚ وَمَنۡ یَّظۡلِمۡ مِّنۡکُمۡ نُذِقۡہُ عَذَابًا کَبِیۡرًا
ترجمہ میں ضمیرکی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ مضمون واضح ہو جائے۔
1
ترجمہ میں ضمیرکی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ مضمون واضح ہو جائے۔
وَسِیۡقَ الَّذِیۡنَ کَفَرُوۡۤا اِلٰی جَہَنَّمَ زُمَرًا ۖ حَتّٰۤی اِذَا جَآءُوۡہَا فُتِحَتۡ اَبۡوٰبُہَا وَقَالَ لَہُمۡ خَزَنَتُہَاۤ اَلَمۡ یَاۡتِکُمۡ رُسُلٌ مِّنۡکُمۡ یَتۡلُوۡنَ عَلَیۡکُمۡ اٰیٰتِ رَبِّکُمۡ وَیُنۡذِرُوۡنَکُمۡ لِقَآءَ یَوۡمِکُمۡ ہٰذَا ۚ قَالُوۡا بَلٰی وَلٰکِنۡ حَقَّتۡ کَلِمَۃُ الۡعَذَابِ عَلَی الۡکٰفِرِیۡنَ
19:87.
40:51 67:9, 10.
19:87.
6:131; 40:51; 67:9-10.
Commentary:
This and the next few verses deal with the end and destiny of both believers and disbelievers. The disbelievers end by burning in the fire of frustration, failure and regrets in this world, and in the fire of Hell in the next world.
c
19:87.
d
40:51 67:9, 10.
b
19:87.
c
6:131; 40:51; 67:9-10.
3488
Commentary:
This and the next few verses deal with the end and destiny of both believers and disbelievers. The disbelievers end by burning in the fire of frustration, failure and regrets in this world, and in the fire of Hell in the next world.
b
19:87.
c
40:51 67:9, 10.
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ تَوَلَّوۡا قَوۡمًا غَضِبَ اللّٰہُ عَلَیۡہِمۡ مَّا ہُمۡ مِّنۡکُمۡ وَلَا مِنۡہُمۡ وَیَحۡلِفُوۡنَ عَلَی الۡکَذِبِ وَہُمۡ یَعۡلَمُوۡنَ
60:14.
60:14.
60:14.
a
60:14.
a
60:14.
a
60:14.
فَاِذَا بَلَغۡنَ اَجَلَہُنَّ فَاَمۡسِکُوۡہُنَّ بِمَعۡرُوۡفٍ اَوۡ فَارِقُوۡہُنَّ بِمَعۡرُوۡفٍ وَّاَشۡہِدُوۡا ذَوَیۡ عَدۡلٍ مِّنۡکُمۡ وَاَقِیۡمُوا الشَّہٰدَۃَ لِلّٰہِ ۚ ذٰلِکُمۡ یُوۡعَظُ بِہٖ مَنۡ کَانَ یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۚ وَمَنۡ یَّتَّقِ اللّٰہَ یَجۡعَل لَّہٗ مَخۡرَجًا
2:232.
If differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and makes an honest effort to tide over the difficult situation.
2:232.
Commentary:
The two witnesses referred to in the verse are to be called when the wife is about to be divorced, or when and if she is taken back by her husband. See also 2:230-234. "A way out" may mean a way out of the difficult situation in which both the wife and the husband are placed by their apparently irreconcilable differences.
d
2:232.
1438
如果夫妻间的不睦是因为丈夫贫穷, 安拉会给他提供他绝不可能想象的来源的, 条件是他敬畏安拉, 并老老实实努力度过艰难的处境。
a
2:232.
4269
Commentary:
The two witnesses referred to in the verse are to be called when the wife is about to be divorced, or when and if she is taken back by her husband. See also 2:230-234. "A way out" may mean a way out of the difficult situation in which both the wife and the husband are placed by their apparently irreconcilable differences.
a
2:232.
3066
If differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and makes an honest effort to tide over the difficult situation.