إِلَّا قَلِيلًا مِّنْهُمْ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "إِلَّا قَلِيلًا مِّنْهُمْ".
أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةًۢ بِيَدِهِۦ ۚ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
3:124; 8:66.
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
3:124; 8:66.
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
3:124; 8:66.
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
1
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
2
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
a
3:124; 8:66.
256
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
310
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
310A
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
فاء کا ترجمہ اور بھی ہوتا ہے۔
The verse contains a very apt description of the Jewish people.
4:156.
2:76; 3:79; 4:47; 5:42
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
1
فاء کا ترجمہ اور بھی ہوتا ہے۔
b
4:156.
c
2:76; 3:79; 4:47; 5:42
651
Important Words:
قاسیة (hardened) is derived from قسی which means: (1) it was or became hardened; (2) it became darkened (Aqrab). Thus, the words جعلنا قلوبھم قاسیة rendered as, We have hardened their hearts, may also mean, We have made their hearts devoid of light.
نسوا (have forgotten) is derived from نسی meaning, he forgot, or he abandoned or ceased acting on (Aqrab).
خائنة (treachery) is both the noun-infinitive and the active participle from خان i.e. he acted unfaithfully or treacherously. They say خانه i.e. he was unfaithful to the confidence or trust that he (the other party) reposed in him; he was treacherous or perfidious to him. خائنة means: (1) treachery, perfidiousness or unfaithfulness; (2) one who is very treacherous, unfaithful or perfidious. In the latter sense the word خائنة is the intensive form of خائن. The expression خائنة الاعین used elsewhere in the Quran (40:20) means, a surreptitious or intentional look at a thing at which it is not allowable to look; or the looking with a look that induces suspicion or evil opinion; or the making of a sign with the eye to indicate a thing that one conceals in the mind; or as some say, the contracting of the eye by way of making an obscure indication (Lane). The word خائنة may also be taken to have been used as an adjective qualifying the noun امة (people or party) which may be taken to be understood before it.
Commentary:
The words, They pervert the words from their proper places, may mean: (1) they tamper with the text of the Book, or (2) they distort the true meaning of the text.
The words نسواحظا rendered as they have forgotten a good part, may also be translated as, "they have abandoned and ceased to act on a goodly part".
727B
The verse contains a very apt description of the Jewish people.