وَلِيًّا
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "وَلِيًّا".
وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا
4:174; 33:18.
4:174; 33:18.
4:174; 33:18, 66.
b
4:174; 33:18.
b
4:174; 33:18, 66.
b
4:174; 33:18.
وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
4:99.
The words also mean, what is the matter with you that you fight not.
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
4:99.
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
337
这节经文清楚地证明穆斯林决不会发动敌对行动。他们只是为保卫自己的宗教和挽救自己力量较弱的教友而战。
1
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
a
4:99.
545
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
632A
The words also mean, what is the matter with you that you fight not.
633
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً ۖ فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
2:110; 4:45; 14:14.
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
2:110; 4:45; 14:14.
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
339
由于قَتْل (Qatl) 也有 “与…断绝一切社会接触” 的意思 (2:62), اُقْتُلُوْهُمْ (Uqtuluhum) 这一用语也可以作 “与他们没有关系” 解。这一意义在 “不要把他们当作朋友和帮助者” 这句话中得到证实。
2
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
3
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
a
2:110; 4:45; 14:14.
558
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
645
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
646
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَءَامُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَٰمِ وَلَءَامُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ ۚ وَمَن يَتَّخِذِ ٱلشَّيْطَٰنَ وَلِيًّا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
لَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَٰبِ ۗ مَن يَعْمَلْ سُوٓءًا يُجْزَ بِهِۦ وَلَا يَجِدْ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
4:46; 33:18, 66.
4:46; 33:18, 66.
4:46; 33:18, 66.
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
b
4:46; 33:18, 66.
b
4:46; 33:18, 66.
589
Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize.
d
4:46; 33:18, 66.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
قُلْ أَغَيْرَ ٱللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ
12:102; 14:11; 35:2; 39:47.
20:133; 51:48-59.
6:164; 39:13.
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
12:102; 14:11; 35:2; 39:47.
20:133; 51:58-59.
6:164; 39:13.
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:48-59.
c
6:164; 39:13.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:58-59.
c
6:164; 39:13.
762
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
d
12:102; 14:11; 35:2; 39:47.
e
20:133; 51:48-59.
f
6:164; 39:13.
829
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
۞ وَتَرَى ٱلشَّمْسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهْفِهِمْ ذَاتَ ٱلْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ وَهُمْ فِى فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ ۗ مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّا مُّرْشِدًا
7:179; 17:98; 39:37, 38.
那个山洞的位置看来是面向西北的, 太阳经过面向北方的一个地方, 才会从右到左, 这个洞的面积很大, 这从 “广阔” 两字中可以看出。罗马的那个地下墓穴, 现在还在, 可以证实这一看法。它们的面积很大, 各种估计不一, 可能延展达870英里 (《大英百科全書》)。那个地下墓穴看来也很黑暗, 几乎没有什么光线。那个洞的构造样式可以作为一个藏身之地。圣杰罗姆在第四世纪去看了那些地下墓穴后说, “它们实在是太黑暗了, 看来先知的语言 (《诗篇》55:15) 是实现了, ‘让他们快快走下火狱吧’。偶尔有些光线进来, 减轻些阴暗的恐怖, 那时这种光线不是从窗户中, 而是从一个孔洞中进来的”(《大英百科全書》第11版)。
یعنی کہف کا مقام اور اس کا محل وقوع اس طرح تھے کہ صبح کو سورج دائیں طرف سے گذرتا تھا اور شام کو بائیں طرف سے گذرتا تھا (تفصیل کے لئے دیکھئے تفسیر کبیر جلد چہارم صفحہ ۴۳۰)
7:179; 17:98; 39:37, 38.
It appears that the Cave was so situated that it faced north-west, for the sun passes a place, which has its face to the north, from right to left. It seemed to cover a vast area as the words 'spacious hollow' show. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles (Enc. Brit.). It also appears that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome, who visited the catacombs in the 4th century, says, "It is all so dark that the language of the Prophet (Ps. 55:15) seems to be fulfilled, 'let them go down quick into Hell." Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole' (Enc. Brit., 11th edition).
7:179; 17:98; 39:37-38.
Important Words:
تزاور (move away) is in reality تتزاور which is derived from تزاور (tazawara) which again is derived from زار. They say زارہi.e. he visited him. ازورعنه (izwarra) or تزاورعنه (tazawara) means, he declined or turned aside from it (Lane & Aqrab).
تقرض (turn away) is derived from قرض . They say قرضه i.e. he cut it. قرضت الوادی means, I passed through or across the valley.قرض المکان means, he turned aside or away from the place. The Quranic expression واذا غربت تقرضھم ذات الشمال means, when it set to leave them behind on the left; to pass by and beyond them leaving them on its left; to turn aside or away from them on the left (Lane & Aqrab).
فجوة (spacious hollow) is derived from فجا. They say فجا الباب i.e. he opened the door. فجا رجلیه means, he parted his legs wide or straddled to make water. فجوة means, an opening or intervening space or an intermediate wide space between two things; a wide tract or a wide or depressed tract of land; the court or yard of a house; the part between the two sides of the solid hoof (Lane & Aqrab).
Commentary:
The verse describes the position of the Cave. It appears that the people referred to above lived in very high regions in the north, and the Cave was so situated that it faced north-west, for the sun passes a place which has its face to the north from right to left.
The word فجوة (spacious hollow) shows that the Cave covered a vast area. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles. It also appeals that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome who visited the catacombs in the 4th century says, "It is all so dark that the language of the Prophet (Ps. 55.15) seems to be fulfilled, 'let them go down quick into Hell'. Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole" (Enc. Brit., 11th edition, vol. 5, p. 491).
By pointing to the position of the Cave which faced northward, God intended to warn Muslims that they had an enemy in northern regions about whom they should particularly be on their guard. Muslims disregarded this timely warning and fell easy victims to the machinations of their enemy. Instead of presenting a united front they fell out among themselves and facilitated his task. The intrigues of the Abbasids of Baghdad and their unseemly approaches to the Byzantine Empire of Constantinople for help on the one hand and the intrigues of the Moors in Spain with the Vatican on the other, led to their progressive decline and ultimate destruction. The solidarity of Islam suffered a fatal blow from these internal dissensions.
a
7:179; 17:98; 39:37, 38.
743
那个山洞的位置看来是面向西北的, 太阳经过面向北方的一个地方, 才会从右到左, 这个洞的面积很大, 这从 “广阔” 两字中可以看出。罗马的那个地下墓穴, 现在还在, 可以证实这一看法。它们的面积很大, 各种估计不一, 可能延展达870英里 (《大英百科全書》)。那个地下墓穴看来也很黑暗, 几乎没有什么光线。那个洞的构造样式可以作为一个藏身之地。圣杰罗姆在第四世纪去看了那些地下墓穴后说, “它们实在是太黑暗了, 看来先知的语言 (《诗篇》55:15) 是实现了, ‘让他们快快走下火狱吧’。偶尔有些光线进来, 减轻些阴暗的恐怖, 那时这种光线不是从窗户中, 而是从一个孔洞中进来的”(《大英百科全書》第11版)。
2
یعنی کہف کا مقام اور اس کا محل وقوع اس طرح تھے کہ صبح کو سورج دائیں طرف سے گذرتا تھا اور شام کو بائیں طرف سے گذرتا تھا (تفصیل کے لئے دیکھئے تفسیر کبیر جلد چہارم صفحہ ۴۳۰)
a
7:179; 17:98; 39:37-38.
2058
Important Words:
تزاور (move away) is in reality تتزاور which is derived from تزاور (tazawara) which again is derived from زار. They say زارہi.e. he visited him. ازورعنه (izwarra) or تزاورعنه (tazawara) means, he declined or turned aside from it (Lane & Aqrab).
تقرض (turn away) is derived from قرض . They say قرضه i.e. he cut it. قرضت الوادی means, I passed through or across the valley.قرض المکان means, he turned aside or away from the place. The Quranic expression واذا غربت تقرضھم ذات الشمال means, when it set to leave them behind on the left; to pass by and beyond them leaving them on its left; to turn aside or away from them on the left (Lane & Aqrab).
فجوة (spacious hollow) is derived from فجا. They say فجا الباب i.e. he opened the door. فجا رجلیه means, he parted his legs wide or straddled to make water. فجوة means, an opening or intervening space or an intermediate wide space between two things; a wide tract or a wide or depressed tract of land; the court or yard of a house; the part between the two sides of the solid hoof (Lane & Aqrab).
Commentary:
The verse describes the position of the Cave. It appears that the people referred to above lived in very high regions in the north, and the Cave was so situated that it faced north-west, for the sun passes a place which has its face to the north from right to left.
The word فجوة (spacious hollow) shows that the Cave covered a vast area. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles. It also appeals that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome who visited the catacombs in the 4th century says, "It is all so dark that the language of the Prophet (Ps. 55.15) seems to be fulfilled, 'let them go down quick into Hell'. Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole" (Enc. Brit., 11th edition, vol. 5, p. 491).
By pointing to the position of the Cave which faced northward, God intended to warn Muslims that they had an enemy in northern regions about whom they should particularly be on their guard. Muslims disregarded this timely warning and fell easy victims to the machinations of their enemy. Instead of presenting a united front they fell out among themselves and facilitated his task. The intrigues of the Abbasids of Baghdad and their unseemly approaches to the Byzantine Empire of Constantinople for help on the one hand and the intrigues of the Moors in Spain with the Vatican on the other, led to their progressive decline and ultimate destruction. The solidarity of Islam suffered a fatal blow from these internal dissensions.
a
7:179; 17:98; 39:37, 38.
1674
It appears that the Cave was so situated that it faced north-west, for the sun passes a place, which has its face to the north, from right to left. It seemed to cover a vast area as the words 'spacious hollow' show. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles (Enc. Brit.). It also appears that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome, who visited the catacombs in the 4th century, says, "It is all so dark that the language of the Prophet (Ps. 55:15) seems to be fulfilled, 'let them go down quick into Hell." Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole' (Enc. Brit., 11th edition).
وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا
3:41; 21:91.
3:39; 21:90.
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
3:41; 21:91.
3:39; 21:90.
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
b
3:41; 21:91.
c
3:39; 21:90.
795
扎格里亚的祈祷具有一个完美而成功的祈祷的一切因素。一个成功的祈祷者必须以热诚的心情来祷告, 而且要非常谦恭。祈祷者必须承认他自己的弱点和无能。他必须坚信安拉有力量来接受他的祈祷。扎格里亚的祈祷具备了所有这些条件。
a
3:41; 21:91.
b
3:39; 21:90.
2150
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
c
3:41; 21:91.
d
3:39; 21:90.
1741
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّا
Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression.
2188
Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression.
قُلْ مَن ذَا ٱلَّذِى يَعْصِمُكُم مِّنَ ٱللَّهِ إِنْ أَرَادَ بِكُمْ سُوٓءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً ۚ وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
39:39.
39:39.
39:39.
b
39:39.
a
39:39.
b
39:39.
خَٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا
وَلَوْ قَٰتَلَكُمُ ٱلَّذِينَ كَفَرُوا۟ لَوَلَّوُا۟ ٱلْأَدْبَٰرَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا
Commentary:
The verse purports to say that whenever true believers will stand facing disbelievers in battle array, the disbelievers would suffer defeat. The verse may also mean that if fighting had broken out at Hudaibiyyah the disbelievers would certainly have suffered defeat.
3832
Commentary:
The verse purports to say that whenever true believers will stand facing disbelievers in battle array, the disbelievers would suffer defeat. The verse may also mean that if fighting had broken out at Hudaibiyyah the disbelievers would certainly have suffered defeat.