بِکَلِمٰتِہٖ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بِکَلِمٰتِہٖ".
وَاِذۡ یَعِدُکُمُ اللّٰہُ اِحۡدَی الطَّآئِفَتَیۡنِ اَنَّہَا لَکُمۡ وَتَوَدُّوۡنَ اَنَّ غَیۡرَ ذَاتِ الشَّوۡکَۃِ تَکُوۡنُ لَکُمۡ وَیُرِیۡدُ اللّٰہُ اَنۡ یُّحِقَّ الۡحَقَّ بِکَلِمٰتِہٖ وَیَقۡطَعَ دَابِرَ الۡکٰفِرِیۡنَ
8:43.
The "two parties" refer to (1) the well-equipped Meccan army that had come fully prepared to fight the Muslims, and (2) the Meccan caravan which was returning from the north and proceeding to Mecca and was lightly armed.
The Muslims naturally wanted to meet the caravan which was lightly armed but God’s design was to bring about an encounter with the fully equipped Meccan army. His object in doing so was to establish the Truth by His words and to cut off the root of the disbelievers. See also 3:14 and 8:42-45.
Important Words:
الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).
Commentary:
The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.
The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.
The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.
a
8:43.
534
这 “两伙人” 指的是: (1) 充份准备对穆斯林作战而已经来到的装备精良的麦加军队, 以及 (2) 轻武装、从北方回来向麦加行进的麦加商队。
535
穆斯林自然想要去迎战轻装的商队, 但是安拉的计划是对装备精良的麦加军队作战。他这样做的目的是以他的律令来证实真理并根绝不信的人。请看3:14和8:42-45。
a
8:43.1098
Important Words:
الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).
Commentary:
The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.
The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.
The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.
a
8:43.
1097
The "two parties" refer to (1) the well-equipped Meccan army that had come fully prepared to fight the Muslims, and (2) the Meccan caravan which was returning from the north and proceeding to Mecca and was lightly armed.
1098
The Muslims naturally wanted to meet the caravan which was lightly armed but God’s design was to bring about an encounter with the fully equipped Meccan army. His object in doing so was to establish the Truth by His words and to cut off the root of the disbelievers. See also 3:14 and 8:42-45.
وَیُحِقُّ اللّٰہُ الۡحَقَّ بِکَلِمٰتِہٖ وَلَوۡ کَرِہَ الۡمُجۡرِمُوۡنَ
8:9.
8:9.
A righteous cause does not need the support of unrighteous means for its propagation. 'The end justifies the means' has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood.
8:9.
Commentary:
The "words of God" include both "glad tidings" and "warning," and it is by means of these two that God establishes the truth. Moses has expressed a great truth in this verse. He says that God does not need deceit and falsehood for the propagation of His religion but causes it to be spread and established by His immutable decree and command. These words embody a great moral truth that the goodness of a right cause does not justify the use of dishonest means for its propagation. The popular saying that the end justifies the means has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood.
f
8:9.
a
8:9.
1356
Commentary:
The "words of God" include both "glad tidings" and "warning," and it is by means of these two that God establishes the truth. Moses has expressed a great truth in this verse. He says that God does not need deceit and falsehood for the propagation of His religion but causes it to be spread and established by His immutable decree and command. These words embody a great moral truth that the goodness of a right cause does not justify the use of dishonest means for its propagation. The popular saying that the end justifies the means has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood.
e
8:9.
1281A
A righteous cause does not need the support of unrighteous means for its propagation. 'The end justifies the means' has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood.