وَاِمَّا
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "وَاِمَّا".
وَاِذَا رَاَیۡتَ الَّذِیۡنَ یَخُوۡضُوۡنَ فِیۡۤ اٰیٰتِنَا فَاَعۡرِضۡ عَنۡہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖ ۚ وَاِمَّا یُنۡسِیَنَّکَ الشَّیۡطٰنُ فَلَا تَقۡعُدۡ بَعۡدَ الذِّکۡرٰی مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
4:141.
4:141.
4:141.
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
d
4:141.
b
4:141.
814
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
a
4:141.
وَاِمَّا یَنۡزَغَنَّکَ مِنَ الشَّیۡطٰنِ نَزۡغٌ فَاسۡتَعِذۡ بِاللّٰہِ ۚ اِنَّہٗ سَمِیۡعٌ عَلِیۡمٌ
41:37.
41:37.
41:37.
Important Words:
نزغ (evil suggestion). They say نزغه نزغا i.e. he found fault with, and spoke evil of, him. نزغ بین القوم means, he incited or excited the people one against another and thus created disorder. نزغه الشیطان الی المعاصی means, Satan incited him to commit sins. النزغ means, an evil speech or evil suggestion meant to incite people against one another (Aqrab).
Commentary:
The address in this verse is to the readers in general and to the Holy Prophet in particular. The first clause of the verse may mean (1) if Satan incites you to anger or makes an evil suggestion to you; or (2) if some wicked person incites you against your enemies or stirs up mischief.
The words, then seek refuge in Allah, mean that in such a case you should control yourselves and pray to God for help.
h
41:37.
a
41:37.
1085
Important Words:
نزغ (evil suggestion). They say نزغه نزغا i.e. he found fault with, and spoke evil of, him. نزغ بین القوم means, he incited or excited the people one against another and thus created disorder. نزغه الشیطان الی المعاصی means, Satan incited him to commit sins. النزغ means, an evil speech or evil suggestion meant to incite people against one another (Aqrab).
Commentary:
The address in this verse is to the readers in general and to the Holy Prophet in particular. The first clause of the verse may mean (1) if Satan incites you to anger or makes an evil suggestion to you; or (2) if some wicked person incites you against your enemies or stirs up mischief.
The words, then seek refuge in Allah, mean that in such a case you should control yourselves and pray to God for help.
b
41:37.
وَاِمَّا تَخَافَنَّ مِنۡ قَوۡمٍ خِیَانَۃً فَانۡۢبِذۡ اِلَیۡہِمۡ عَلٰی سَوَآءٍ ۚ اِنَّ اللّٰہَ لَا یُحِبُّ الۡخَآئِنِیۡنَ
4:108.
4:108.
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
4:108.
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
d
4:108.
a
4:108.
1146
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
a
4:108.
1136
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
وَاٰخَرُوۡنَ مُرۡجَوۡنَ لِاَمۡرِ اللّٰہِ اِمَّا یُعَذِّبُہُمۡ وَاِمَّا یَتُوۡبُ عَلَیۡہِمۡ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
9:118.
یعنی ان کے خلاف کوئی کارروائی نہیں جاتی جب تک اللہ کا حکم نہ اترے۔
9:118.
They were Hilal Ibn-e-Umayyah, Murarah Ibn-e-Rabi‘ah and Ka‘b Ibn-e-Malik. The Holy Prophet deferred pronouncing his decision regarding them in obedience to Divine command (Bukhari).
Important Words:
مرجون (whose case has been postponed) is derived from ارجاء which again is derived from رجأ. They say ارجاء الامر i.e. he postponed, put off or delayed the affair. مرجون(which is really مرجئون) means, those who have been delayed or put off or postponed, i.e. the consideration of whose case has been postponed or deferred (Lane & Aqrab).
Commentary:
The reference here is to yet another party which consisted of three Medinite Muslims, Hilal, Murarah and Ka‘b. The Holy Prophet deferred pronouncing his decision regarding them. This he did to keep them in a state of suspense for sometime. The feeling of extreme uneasiness caused by the state of suspense served as a sort of atonement for their remissness and they were subsequently pardoned (see 9:118 below). In the meantime, the Quran proceeds to speak of other people.
b
9:118.
4
یعنی ان کے خلاف کوئی کارروائی نہیں جاتی جب تک اللہ کا حکم نہ اترے۔
a
9:1181255
Important Words:
مرجون (whose case has been postponed) is derived from ارجاء which again is derived from رجأ. They say ارجاء الامر i.e. he postponed, put off or delayed the affair. مرجون(which is really مرجئون) means, those who have been delayed or put off or postponed, i.e. the consideration of whose case has been postponed or deferred (Lane & Aqrab).
Commentary:
The reference here is to yet another party which consisted of three Medinite Muslims, Hilal, Murarah and Ka‘b. The Holy Prophet deferred pronouncing his decision regarding them. This he did to keep them in a state of suspense for sometime. The feeling of extreme uneasiness caused by the state of suspense served as a sort of atonement for their remissness and they were subsequently pardoned (see 9:118 below). In the meantime, the Quran proceeds to speak of other people.
b
9:118.
1216
They were Hilal Ibn-e-Umayyah, Murarah Ibn-e-Rabi‘ah and Ka‘b Ibn-e-Malik. The Holy Prophet deferred pronouncing his decision regarding them in obedience to Divine command (Bukhari).
وَاِمَّا نُرِیَنَّکَ بَعۡضَ الَّذِیۡ نَعِدُہُمۡ اَوۡ نَتَوَفَّیَنَّکَ فَاِلَیۡنَا مَرۡجِعُہُمۡ ثُمَّ اللّٰہُ شَہِیۡدٌ عَلٰی مَا یَفۡعَلُوۡنَ
13:41; 40:78.
The verse lays down an important principle that the prophecies comprising threats and warnings about an impending punishment are liable to be cancelled, while those containing promises of a general character, not applying to a particular Prophet but embodying a general rule that applies to all the Prophets, are not cancelled or revoked. The verse further implies that it is not necessary that all prophecies should have a time limit for their fulfilment.
13:41; 40:78.
Important Words:
اما was originally ان ما, the particle ما having been added to ان which means "If." The added particle ما is technically known as زائدة (redundant). But these so-called redundant words are not without purpose. They are used to emphasize or intensify the meaning of the word to which they are added. The change effected in the sense of the particle ان by the addition of the particle ما is that whereas ان alone expresses a mere contingency or possibility which is not necessarily accompanied by hope, the addition of the particle ما makes the contingency not only more emphatic but also expressive of hope.
Commentary:
This verse lays down the important principle that prophecies containing warnings and threats of coming punishment are subject to revocation. The verse shows that prophecies are of two kinds: (1) those that are conditional, as appear from the words اما (if) and او (or) used in the verse; (2) those that are revocable or subject to cancellation, as hinted at in the words بعض (some) and نرینك (We show thee in thy lifetime). The word بعض (some) definitely shows that the present verse speaks of only those prophecies that were meant to be fulfilled during the lifetime of the Holy Prophet, for the prophecies which related to the time subsequent to his death, were obviously not meant to be fulfilled during his lifetime and therefore did not need to be mentioned in the present context. Incidentally, the verse also points to the possibility that no prophecy of punishment might be fulfilled in the lifetime of the Holy Prophet, for it was possible that all those to whom he preached his Message might believe in him and thus there might be no occasion for punishment. The verse is so worded as to show the absolute power of God; otherwise, ordinarily, all men do not believe.
The verse also shows that it is not necessary that prophecies should have a time-limit, for the time given for the fulfilment of the prophecies referred to here is unrestricted, extending even to the period subsequent to the death of the Holy Prophet. Nay, even if an apparent time-limit is prescribed, which in the present case is the lifetime of the Holy Prophet, the time-limit is only of secondary importance, for the verse definitely admits the possibility of some of these prophecies remaining unfulfilled during the lifetime of the Prophet.
It further emerges from this verse that only such prophecies are liable to be revoked or cancelled as relate to matters of detail, for the prophecies which concern fundamental principles and are general in character are never revoked. An instance of the prophecies of this class is to be had in the well-known verse, Allah has decreed: of a certainty I will prevail, I and My Messengers (58:22); while the prophecies which are liable to be cancelled, are those to which the verse under comment relates, for here the words are, the things with which We have threatened them. This shows that the prophecies comprising threats and warnings about impending punishment are liable to be cancelled, while those containing promises of a general character not applying to a particular Prophet but embodying a general rule that applies to all the Prophets of God can never be cancelled and must be fulfilled.
i
13:41; 40:78.
594
这节经文规定了一项重要原则: 含有关于即将来临的惩罚的威胁和警告等性质的那些预言, 很可能被取消; 而那些含有一般性质的许约, 不适用于一个特指的先知而是体现适用于所有先知的一般法则的, 是不会被取消或撤回的。经文进一步意示, 所有预言不必要有实现的时限。
c
13:41; 40:78.
1322
Important Words:
اما was originally ان ما, the particle ما having been added to ان which means "If." The added particle ما is technically known as زائدة (redundant). But these so-called redundant words are not without purpose. They are used to emphasize or intensify the meaning of the word to which they are added. The change effected in the sense of the particle ان by the addition of the particle ما is that whereas ان alone expresses a mere contingency or possibility which is not necessarily accompanied by hope, the addition of the particle ما makes the contingency not only more emphatic but also expressive of hope.
Commentary:
This verse lays down the important principle that prophecies containing warnings and threats of coming punishment are subject to revocation. The verse shows that prophecies are of two kinds: (1) those that are conditional, as appear from the words اما (if) and او (or) used in the verse; (2) those that are revocable or subject to cancellation, as hinted at in the words بعض (some) and نرینك (We show thee in thy lifetime). The word بعض (some) definitely shows that the present verse speaks of only those prophecies that were meant to be fulfilled during the lifetime of the Holy Prophet, for the prophecies which related to the time subsequent to his death, were obviously not meant to be fulfilled during his lifetime and therefore did not need to be mentioned in the present context. Incidentally, the verse also points to the possibility that no prophecy of punishment might be fulfilled in the lifetime of the Holy Prophet, for it was possible that all those to whom he preached his Message might believe in him and thus there might be no occasion for punishment. The verse is so worded as to show the absolute power of God; otherwise, ordinarily, all men do not believe.
The verse also shows that it is not necessary that prophecies should have a time-limit, for the time given for the fulfilment of the prophecies referred to here is unrestricted, extending even to the period subsequent to the death of the Holy Prophet. Nay, even if an apparent time-limit is prescribed, which in the present case is the lifetime of the Holy Prophet, the time-limit is only of secondary importance, for the verse definitely admits the possibility of some of these prophecies remaining unfulfilled during the lifetime of the Prophet.
It further emerges from this verse that only such prophecies are liable to be revoked or cancelled as relate to matters of detail, for the prophecies which concern fundamental principles and are general in character are never revoked. An instance of the prophecies of this class is to be had in the well-known verse, Allah has decreed: of a certainty I will prevail, I and My Messengers (58:22); while the prophecies which are liable to be cancelled, are those to which the verse under comment relates, for here the words are, the things with which We have threatened them. This shows that the prophecies comprising threats and warnings about impending punishment are liable to be cancelled, while those containing promises of a general character not applying to a particular Prophet but embodying a general rule that applies to all the Prophets of God can never be cancelled and must be fulfilled.
d
13:41; 40:78.
1265
The verse lays down an important principle that the prophecies comprising threats and warnings about an impending punishment are liable to be cancelled, while those containing promises of a general character, not applying to a particular Prophet but embodying a general rule that applies to all the Prophets, are not cancelled or revoked. The verse further implies that it is not necessary that all prophecies should have a time limit for their fulfilment.
وَاِمَّا تُعۡرِضَنَّ عَنۡہُمُ ابۡتِغَآءَ رَحۡمَۃٍ مِّنۡ رَّبِّکَ تَرۡجُوۡہَا فَقُل لَّہُمۡ قَوۡلًا مَّیۡسُوۡرًا
93:10-11.
یعنی تیرا اعراض اپنے رشتہ داروں سے بخل کی وجہ سے نہ ہو بلکہ اس لئے ہو کہ میں خداتعالیٰ سے کشائش مانگ رہا ہوں اور مجھے اُمید ہے کہ وہ مجھے حاصل ہو جائے گی اس وقت تک میں مجبوراً بادل ناخواستہ ان سے اعراض کرتا ہوں۔
Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit. In such a case a word of good cheer may be used to give comfort to the beggar.
93:10-11.
Important Words:
میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.
Commentary:
The verse may have two meanings:
(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.
(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.
d
93:10-11.
1
یعنی تیرا اعراض اپنے رشتہ داروں سے بخل کی وجہ سے نہ ہو بلکہ اس لئے ہو کہ میں خداتعالیٰ سے کشائش مانگ رہا ہوں اور مجھے اُمید ہے کہ وہ مجھے حاصل ہو جائے گی اس وقت تک میں مجبوراً بادل ناخواستہ ان سے اعراض کرتا ہوں۔
a
93:10-11.
1958
Important Words:
میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.
Commentary:
The verse may have two meanings:
(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.
(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.
c
93:10-11.1611
Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit. In such a case a word of good cheer may be used to give comfort to the beggar.
قُلۡ مَنۡ کَانَ فِی الضَّلٰلَۃِ فَلۡیَمۡدُدۡ لَہُ الرَّحۡمٰنُ مَدًّا ۚ حَتّٰۤی اِذَا رَاَوۡا مَا یُوۡعَدُوۡنَ اِمَّا الۡعَذَابَ وَاِمَّا السَّاعَۃَ فَسَیَعۡلَمُوۡنَ مَنۡ ہُوَ شَرٌّ مَّکَانًا وَّاَضۡعَفُ جُنۡدًا
72:25.
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
72:25.
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
a
72:25.
807
“惩罚” 在这里可以指不信道的人在他们最后毁灭以前各个阶段之间遭受到的惩罚, 而 “最后时刻” 可以指他们最后彻底的毁灭。
a
72:25.
2215
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
c
72:25.
1795
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
وَاِمَّا یَنۡزَغَنَّکَ مِنَ الشَّیۡطٰنِ نَزۡغٌ فَاسۡتَعِذۡ بِاللّٰہِ ۖ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
12:101.
12:101.
12:101; 17:54.
Commentary:
نزع meaning, an evil suggestion or mischief, the verse purports to say that evil-minded people always try to put obstacles in the way of truth and incite men of satanic nature against one who preaches the truth to them. It enjoins all preachers of truth to seek God’s protection and pray to Him for help and succour when such an ugly situation faces them. See also 7:201 and 22:53.
a
12:101.
a
12:101; 17:54.
3586
Commentary:
نزع meaning, an evil suggestion or mischief, the verse purports to say that evil-minded people always try to put obstacles in the way of truth and incite men of satanic nature against one who preaches the truth to them. It enjoins all preachers of truth to seek God’s protection and pray to Him for help and succour when such an ugly situation faces them. See also 7:201 and 22:53.
c
12:101.
فَاِذَا لَقِیۡتُمُ الَّذِیۡنَ کَفَرُوۡا فَضَرۡبَ الرِّقَابِ حَتّٰۤی اِذَاۤ اَثۡخَنۡتُمُوۡہُمۡ فَشُدُّوا الۡوَثَاقَ فَاِمَّا مَنًّۢا بَعۡدُ وَاِمَّا فِدَآءً حَتّٰی تَضَعَ الۡحَرۡبُ اَوۡزَارَہَا ۚ ذٰلِکَ وَلَوۡ یَشَآءُ اللّٰہُ لَانۡتَصَرَ مِنۡہُمۡ وَلٰکِنۡ لِّیَبۡلُوَا۠ بَعۡضَکُمۡ بِبَعۡضٍ ۗ وَالَّذِیۡنَ قُتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ فَلَنۡ یُّضِلَّ اَعۡمٰلَہُمۡ
8:46, 68.
这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。
安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。
بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔
8:46, 68.
Athkhana fil Ardi means, he caused much slaughter in the land.
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq
Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.
8:46, 68.
Important Words:
أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).
انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).
Commentary:
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).
The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.
c
8:46, 68.
1258
这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。
1259
安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。
1
بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔
a
8:46, 68.
3791
Important Words:
أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).
انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).
Commentary:
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).
The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.
c
8:46, 68.
2738
Athkhana fil Ardi means, he caused much slaughter in the land.
2739
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq
2740
Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
2741
The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.