یٰۤاَہۡلَ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "یٰۤاَہۡلَ".
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ تَعَالَوۡا اِلٰی کَلِمَۃٍ سَوَآءٍۭ بَیۡنَنَا وَبَیۡنَکُمۡ اَلَّا نَعۡبُدَ اِلَّا اللّٰہَ وَلَا نُشۡرِکَ بِہٖ شَیۡـًٔا وَّلَا یَتَّخِذَ بَعۡضُنَا بَعۡضًا اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَقُوۡلُوا اشۡہَدُوۡا بِاَنَّا مُسۡلِمُوۡنَ
9:31.
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
9:31.
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
9:31.
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
2
’’کم سے کم‘‘ کسی لفظ کا ترجمہ نہیں بلکہ عبارت کا مفہوم ہے۔
a
9:31.
353
Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith.
a
9:31.
426A
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save He
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تُحَآجُّوۡنَ فِیۡۤ اِبۡرٰہِیۡمَ وَمَاۤ اُنۡزِلَتِ التَّوۡرٰٮۃُ وَالۡاِنۡجِیۡلُ اِلَّا مِنۡۢ بَعۡدِہٖۤ ۚ اَفَلَا تَعۡقِلُوۡنَ
2:140.
2:140.
2:141.
Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.
b
2:140.
a
2:141.
354
Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.
a
2:140.
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَاَنۡتُمۡ تَشۡہَدُوۡنَ
3:99.
a
3:99.
b
3:99.
359
Commentary:
Rejection of God’s signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof.
a
3:99.
427B
Rejection of God’s Signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof.
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَلۡبِسُوۡنَ الۡحَقَّ بِالۡبٰطِلِ وَتَکۡتُمُوۡنَ الۡحَقَّ وَاَنۡتُمۡ تَعۡلَمُوۡنَ
2:43.
See 2:43.
By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
2:43.
See 2:43.
Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
b
2:43.
c
2:43.
c
2:43.
d
See 2:43.
360
Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
b
2:43.
c
See 2:43.
427C
By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَاللّٰہُ شَہِیۡدٌ عَلٰی مَا تَعۡمَلُوۡنَ
3:71.
Shahid means, one who gives information of what he witnesses; one possessing much knowledge; a person slain in the way of God. When used about God the word signifies, He from Whose knowledge nothing is hidden (Lane).
3:71.
Important Words:
شھید (Watchful), for which see also 2:24, is here used for the first time in connection with God. The word is derived from شھد which means, he gave information or decisive information of what he had witnessed or seen; he declared what he knew; he gave testimony or evidence; he saw or watched or witnessed or beheld a thing; he was present at a place. شھیدmeans, one who gives information of, or declares, what he knows or has seen or witnessed; one who gives decisive information; one who sees or beholds a thing; witness or an eye-witness; one possessing much know-ledge; a martyr slain in the cause of God. When used about God the word signifies, the Faithful; the Trusty in testimony; He from Whose know-ledge nothing is hidden (Lane). Other similar words used by the Quran about God are (1) وکیل meaning Guardian (e.g. 3:174); and (2) رقیب meaning Watcher (e.g. 4:2); and (3) حفیظ also meaning Guardian or Keeper (e.g. 11:58 and 4:81). See also 2:24; 4:2; 3:174 and 4:81.
Commentary:
The words لم تکفرون rendered as, why deny ye, may also be rendered as, why are you ungrateful respecting…
The institution of Pilgrimage and other forms of worship prescribed by Islam are all for the good of man, but in his ignorance he refuses to recognize, or be thankful for, this good.
f
3:71.
264
شَهِيْد (Shahid) 意为提供有关亲眼目睹的情况的人; 具有丰富学识的人: 在安拉的道上被人害死的人。此词用于安拉时, 意味着任何事情都瞒不过安拉。(Lane)
a
3:71.
385
Important Words:
شھید (Watchful), for which see also 2:24, is here used for the first time in connection with God. The word is derived from شھد which means, he gave information or decisive information of what he had witnessed or seen; he declared what he knew; he gave testimony or evidence; he saw or watched or witnessed or beheld a thing; he was present at a place. شھیدmeans, one who gives information of, or declares, what he knows or has seen or witnessed; one who gives decisive information; one who sees or beholds a thing; witness or an eye-witness; one possessing much know-ledge; a martyr slain in the cause of God. When used about God the word signifies, the Faithful; the Trusty in testimony; He from Whose know-ledge nothing is hidden (Lane). Other similar words used by the Quran about God are (1) وکیل meaning Guardian (e.g. 3:174); and (2) رقیب meaning Watcher (e.g. 4:2); and (3) حفیظ also meaning Guardian or Keeper (e.g. 11:58 and 4:81). See also 2:24; 4:2; 3:174 and 4:81.
Commentary:
The words لم تکفرون rendered as, why deny ye, may also be rendered as, why are you ungrateful respecting…
The institution of Pilgrimage and other forms of worship prescribed by Islam are all for the good of man, but in his ignorance he refuses to recognize, or be thankful for, this good.
a
3:71.
445
Shahid means, one who gives information of what he witnesses; one possessing much knowledge; a person slain in the way of God. When used about God the word signifies, He from Whose knowledge nothing is hidden (Lane).
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ مَنۡ اٰمَنَ تَبۡغُوۡنَہَا عِوَجًا وَّاَنۡتُمۡ شُہَدَآءُ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
7:46, 87; 8:48; 9:34; 14:4; 22:26.
7:46, 87; 8:48; 9:34; 14:4; 22:26.
The meaning is: 'You desire that there should appear crookedness in Islam;' or "you desire to pervert its tenets."
7:46, 87; 8:48; 9:34; 14:4; 22:26.
Commentary:
The words تبغونھا عوجا (seeking to make it crooked) may also be translated as, you seek in it crookedness, i.e. you desire that there should appear crookedness in Islam; or you desire to turn the truths of this religion from their real import and to pervert its tenets.
a
7:46, 87; 8:48; 9:34; 14:4; 22:26.
a
7:46, 87; 8:48; 9:34; 14:4; 22:26.
386
Commentary:
The words تبغونھا عوجا (seeking to make it crooked) may also be translated as, you seek in it crookedness, i.e. you desire that there should appear crookedness in Islam; or you desire to turn the truths of this religion from their real import and to pervert its tenets.
b
7:46, 87; 8:48; 9:34; 14:4; 22:26.
446
The meaning is: 'You desire that there should appear crookedness in Islam;' or "you desire to pervert its tenets."
یٰۤاَہۡلَ الۡکِتٰبِ لَا تَغۡلُوۡا فِیۡ دِیۡنِکُمۡ وَلَا تَقُوۡلُوۡا عَلَی اللّٰہِ اِلَّا الۡحَقَّ ۚ اِنَّمَا الۡمَسِیۡحُ عِیۡسَی ابۡنُ مَرۡیَمَ رَسُوۡلُ اللّٰہِ وَکَلِمَتُہٗۤ اَلۡقٰٮہَاۤ اِلٰی مَرۡیَمَ وَرُوۡحٌ مِّنۡہُ ۖ فَاٰمِنُوۡا بِاللّٰہِ وَرُسُلِہٖ ۖ وَلَا تَقُوۡلُوۡا ثَلٰثَۃٌ ۚ اِنۡتَہُوۡا خَیۡرًا لَّکُمۡ ۚ اِنَّمَا اللّٰہُ اِلٰہٌ وّٰحِدٌ ۖ سُبۡحٰنَہٗۤ اَنۡ یَّکُوۡنَ لَہٗ وَلَدٌ ۘ لَّہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
یٰۤاَہۡلَ الۡکِتٰبِ قَدۡ جَآءَکُمۡ رَسُوۡلُنَا یُبَیِّنُ لَکُمۡ کَثِیۡرًا مِّمَّا کُنۡتُمۡ تُخۡفُوۡنَ مِنَ الۡکِتٰبِ وَیَعۡفُوۡا عَنۡ کَثِیۡرٍ ۚ قَدۡ جَآءَکُمۡ مِّنَ اللّٰہِ نُوۡرٌ وَّکِتٰبٌ مُّبِیۡنٌ
The Holy Prophet (33:46, 47).
5:20.
Important Words:
یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).
Commentary:
The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.
The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.
a
5:20.
653
Important Words:
یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).
Commentary:
The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.
The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.
727D
The Holy Prophet (33:46, 47).
یٰۤاَہۡلَ الۡکِتٰبِ قَدۡ جَآءَکُمۡ رَسُوۡلُنَا یُبَیِّنُ لَکُمۡ عَلٰی فَتۡرَۃٍ مِّنَ الرُّسُلِ اَنۡ تَقُوۡلُوۡا مَا جَآءَنَا مِنۡۢ بَشِیۡرٍ وَّلَا نَذِیۡرٍ ۖ فَقَدۡ جَآءَکُمۡ بَشِیۡرٌ وَّنَذِیۡرٌ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
5:16.
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
5:16.
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
a
5:16.
372
历史上没有说过, 是否在穆圣和伊撒之间在任何国家中出现过先知, 至少在有经的人中间没有出现过。这个世界其实是在期待并为人类最伟大的解救者的降临做准备。有些可靠性值得怀疑的报告 كَلْبِی (Kalbi) 说, 伊撒之后曾经有过几个圣人, 其中有哈利德·彬·萨拉目。但是, 据说穆圣曾经自己说过, 在他和伊撒之间并没有任何先知出现过。(«布哈理»)
1
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
a
5:16.
657
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
c
5:16.
729
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ ہَلۡ تَنۡقِمُوۡنَ مِنَّاۤ اِلَّاۤ اَنۡ اٰمَنَّا بِاللّٰہِ وَمَاۤ اُنۡزِلَ اِلَیۡنَا وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلُ وَاَنَّ اَکۡثَرَکُمۡ فٰسِقُوۡنَ
7:127; 60:2.
7:127; 60:2.
Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2.
7:127; 60:2.
Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same.
e
7:127; 60:2.
a
7:127; 60:2.
690
Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same.
c
7:127; 60:2.
762
Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لَسۡتُمۡ عَلٰی شَیۡءٍ حَتّٰی تُقِیۡمُوا التَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ ۗ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۖ فَلَا تَاۡسَ عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
5:65.
5:65.
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
5:65.
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
a
5:65.
699
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
774
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لَا تَغۡلُوۡا فِیۡ دِیۡنِکُمۡ غَیۡرَ الۡحَقِّ وَلَا تَتَّبِعُوۡۤا اَہۡوَآءَ قَوۡمٍ قَدۡ ضَلُّوۡا مِنۡ قَبۡلُ وَاَضَلُّوۡا کَثِیۡرًا وَّضَلُّوۡا عَنۡ سَوَآءِ السَّبِیۡلِ
4:172.
بظاہر غلو ہمیشہ ناجائز ہوتا ہے لیکن اگر کوئی چیز بے انتہا خوبیوں والی ہو تو اس میں انسان اپنے ذہن میں اگر غلو سے بھی کام لیتا ہو تو بھی وہ ناجائز نہیں ہوتا۔ بلکہ ٹھیک ہوتا ہے اس میں اس طرف اشارہ ہے کہ دین اپنے اندر خدا کی طرف سے خوبیاں رکھتا ہے اور اگر کوئی شخص اس کی تعریف میں بظاہر غلو سے بھی کام لے‘ تب بھی وہ غلو جائز ہی ہوتا ہے۔ ناجائز نہیں ہوتا۔
4:172.
4:172.
Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436).
b
4:172.
1
بظاہر غلو ہمیشہ ناجائز ہوتا ہے لیکن اگر کوئی چیز بے انتہا خوبیوں والی ہو تو اس میں انسان اپنے ذہن میں اگر غلو سے بھی کام لیتا ہو تو بھی وہ ناجائز نہیں ہوتا۔ بلکہ ٹھیک ہوتا ہے اس میں اس طرف اشارہ ہے کہ دین اپنے اندر خدا کی طرف سے خوبیاں رکھتا ہے اور اگر کوئی شخص اس کی تعریف میں بظاہر غلو سے بھی کام لے‘ تب بھی وہ غلو جائز ہی ہوتا ہے۔ ناجائز نہیں ہوتا۔
b
4:172.
708
Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436).
a
4:172.
وَاِذۡ قَالَت طَّآئِفَۃٌ مِّنۡہُمۡ یٰۤاَہۡلَ یَثۡرِبَ لَا مُقَامَ لَکُمۡ فَارۡجِعُوۡا ۚ وَیَسۡتَـٔۡذِنُ فَرِیۡقٌ مِّنۡہُمُ النَّبِیَّ یَقُوۡلُوۡنَ اِنَّ بُیُوۡتَنَا عَوۡرَۃٌ وَّمَا ہِیَ بِعَوۡرَۃٍ ۖ اِنۡ یُّرِیۡدُوۡنَ اِلَّا فِرَارًا
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
This was the name of Medina before the Hijrah.
The words mean, 'Return to your old faith, or go back to your homes.'
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
1024
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
3084
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
2337A
This was the name of Medina before the Hijrah.
2338
The words mean, 'Return to your old faith, or go back to your homes.'