حَکِیۡمًا
Appears 16 times in Quran
Occurrences in Quran
Found 16 verses containing "حَکِیۡمًا".
وَمَنۡ یَّکۡسِبۡ اِثۡمًا فَاِنَّمَا یَکۡسِبُہٗ عَلٰی نَفۡسِہٖ ۚ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
2:287; 99:9.
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
2:287; 99:9.
2:287; 99:9.
c
2:287; 99:9.
1
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
b
2:287; 99:9.
b
2:287; 99:9.
یُوۡصِیۡکُمُ اللّٰہُ فِیۡۤ اَوۡلٰدِکُمۡ ۖ لِلذَّکَرِ مِثۡلُ حَظِّ الۡاُنۡثَیَیۡنِ ۚ فَاِنۡ کُنَّ نِسَآءً فَوۡقَ اثۡنَتَیۡنِ فَلَہُنَّ ثُلُثَا مَا تَرَکَ ۖ وَاِنۡ کَانَتۡ وٰحِدَۃً فَلَہَا النِّصۡفُ ۚ وَلِاَبَوَیۡہِ لِکُلِّ وٰحِدٍ مِّنۡہُمَا السُّدُسُ مِمَّا تَرَکَ اِنۡ کَانَ لَہٗ وَلَدٌ ۚ فَاِنۡ لَّمۡ یَکُنۡ لَّہٗ وَلَدٌ وَّوَرِثَہٗۤ اَبَوَاہُ فَلِاُمِّہِ الثُّلُثُ ۚ فَاِنۡ کَانَ لَہٗۤ اِخۡوَۃٌ فَلِاُمِّہِ السُّدُسُ ۚ مِنۡۢ بَعۡدِ وَصِیَّۃٍ یُّوۡصِیۡ بِہَاۤ اَوۡ دَیۡنٍ ۗ اٰبَآؤُکُمۡ وَاَبۡنَآؤُکُمۡ لَا تَدۡرُوۡنَ اَیُّہُمۡ اَقۡرَبُ لَکُمۡ نَفۡعًا ۚ فَرِیۡضَۃً مِّنَ اللّٰہِ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
4:177.
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
4:177.
Father and mother both (Lane).
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
4:177.
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
314
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
b
4:177.
494
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
573
Father and mother both (Lane).
574
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
574A
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
اِنَّمَا التَّوۡبَۃُ عَلَی اللّٰہِ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السُّوۡٓءَ بِجَہٰلَۃٍ ثُمَّ یَتُوۡبُوۡنَ مِنۡ قَرِیۡبٍ فَاُولٰٓئِکَ یَتُوۡبُ اللّٰہُ عَلَیۡہِمۡ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
6:55; 16:120; 24:6.
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
6:55; 16:120; 24:6.
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
6:55; 16:120; 24:6.
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
319
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
320
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
a
6:55; 16:120; 24:6.
498
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
578
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
579
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
۞ وَالۡمُحۡصَنٰتُ مِنَ النِّسَآءِ اِلَّا مَا مَلَکَتۡ اَیۡمٰنُکُمۡ ۖ کِتٰبَ اللّٰہِ عَلَیۡکُمۡ ۚ وَاُحِلَّ لَکُمۡ مَّا وَرَآءَ ذٰلِکُمۡ اَنۡ تَبۡتَغُوۡا بِاَمۡوٰلِکُمۡ مُّحۡصِنِیۡنَ غَیۡرَ مُسٰفِحِیۡنَ ۚ فَمَا اسۡتَمۡتَعۡتُمۡ بِہٖ مِنۡہُنَّ فَاٰتُوۡہُنَّ اُجُوۡرَہُنَّ فَرِیۡضَۃً ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ فِیۡمَا تَرٰضَیۡتُمۡ بِہٖ مِنۡۢ بَعۡدِ الۡفَرِیۡضَۃِ ۚ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
4:26; 5:6.
4:5; 60:11.
تَمَتَّعَ بِالْمَرْأَةِ (Tamatta‘a bil Mar’ati) 意指他从妇女那里得到暂时的好处。اِسْتَمْتَعَ بِكَذَا (Istamta‘a bi Kadha) 意指他从中长期得益。阿拉伯习俗不允许把 اِسْتِمْتَاعْ (Istimt‘a)作 “暂时的关系” 这意思来用于妇女 (لِسَانْ, Lisan)。还可以注意到的是, 正如上面例句中那样, 每当名词 تَمَتُّعْ (Tamattu‘) 用来表明妇女的暂时性关系时, 后接置于代表妇女这词之前的介词 ب (ba’)。一位阿拉伯诗人说, تَمَتَّعْ بِهَا مَا سَاعَفَتْكَ وَ لَا تَكُنْ عَلَيْكَ شَجًا فِی الْحَلْقِ حِيْنَ تَبِيْنُ (Tamatt‘a biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu) (حَمَاسَة, Hamasah), 即只要她合你的意, 可从她得益, 但当她与你分离时, 不要让她像骨梗在喉般地成为你经久烦恼的祸根。可是在本节经文中, هُنَّ (Hunna) 这个指妇女们的代词之前置有介词 مِنْ (min)。对 مُتْعَة (Mut‘ah) 的误解, 看来是对 تَمَتُّعْ(Tamattu‘) 与 اِسْتِمْتَاعْ (Istimta‘)两词之间的差别未能理解而引起。 (لِسَانْ, Lisan) 的作者引述 زَجَّاجْ (Zajjaj) 说: “由于他们对阿拉伯语的无知, 有些人根据这节经文推断出 مُتْعَة (Mut‘ah) 的合法性, 而伊斯兰宗教学家之间意见一致, 声称不合法, فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ (Fa-mastamta‘tum bihi Minhunna) 这个词语的简单的意思是依照上述条文所履行的婚姻。” 如果在这里早对 مُتْعَة (Mut‘ah) 加以注意的话, 所用的介词应该是 ب (ba’), 而不是 مِنْ (min)。而且, 所用的词是 اِسْتَمْتَعَ (Istamta‘a), 而不是与此具有不同意义的 تَمَتَّعَ (Tamatta‘a)。也不能从 اُجُوْرَهُنَّ (Ujurahunna) 这词得出有利于 مُتْعَة (Mut‘ah) 的推断; اُجُوْرَهُنَّ (Ujurahunna) 的意思是 “她们的嫁妆”, 这在 «古兰经» 33:51中也表示过。因此 «古兰经» 断然禁止 مُتْعَة (Mut‘ah) 并把超出正式婚姻之外的两性关系看作通奸。
مراد یہ ہے کہ وہ عورتیں جن سے نکاح جائز ہے وہ تو نکاح کے بعد جائز ہوں گی اور پہلی لسٹ والی عورتیں نکاح کے ساتھ بھی جائز نہیں ہو سکتیں‘ ہاں جنگی قیدی عورتیں نکاح کے ساتھ جائز ہو سکتی ہیں۔ اور جب ان کو کوئی نہ چھڑوائے تو ان کی اجازت کی ضرورت نہیں۔ قومی اخلاق کو درست رکھنے کے لئے حکومت ان کا ولی مقرر کرکے ان کا نکاح کر سکتی ہے۔
یہ مطلب نہیں کہ مومن زنا کرے گا‘ بلکہ مطلب یہ ہے کہ ہم مومن سے یہی امید کرتے ہیں کہ وہ شادی کے وقت سب تقویٰ کی راہوں کو مدنظر رکھے گا۔ اور زنا کی صورت کے قریب نہ جائے گا۔
4:26; 5:6.
4:5; 60:11.
Muhsanat is the plural of Muhsanah which means, a married woman; a free woman; a chaste woman (Lane).
This means that whereas a woman who is already married to a man cannot be taken in marriage by another person, an exception is made here in case of women who are taken prisoner in a war waged by a non-Muslim State against an Islamic State. This is the significance of the words Ma Malakat Aimanukum. Such married women, if they become converted to Islam and therefore could not be sent back to their non-Muslim husbands, may be married to Muslim husbands. For a detailed note on "What your right hands possess" see {561}.
Tamatta‘a bil Mar’ati means, he benefited by the woman temporarily. Istamta‘a bi Kadha means, he benefited by it for a long time. The Arabic idiom does not countenance the use of Istimta‘ with regard to a woman in the sense of temporary connection (Lisan). It may also be noted that whenever the noun Tamattu‘ is used to denote temporary connection with a woman, it is followed by the preposition ba’ put before the word standing for the woman, as in the above example. An Arab poet says, Tamatta‘ biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu (Hamasah), i.e. be benefited by her as long as she is agreeable to you, but when she gets separated from you, do not let her be a source of constant trouble for you like a piece of bone which remains stuck in the throat. But in this verse the pronoun Hunna referring to women is preceded by the preposition min. Misunderstanding about Mut‘ah seems to have arisen from the f
4:26; 5:6.
4:5; 60:11.
Important Words:
المحصنات (married) is the plural of محصنة and is derived from حصن meaning, he or it was or became inaccessible, fortified or protected against attack. حصن المرأة means, the woman was chaste, i.e. protected against moral or sexual sinfulness. احصنت المرأة means, the woman got married. محصنة therefore, means a married woman; a chaste woman who abstains from what is unlawful; a free or noble woman as opposed to a bondwoman. Similarly محصن means, a married man; chaste man who abstains from what is unlawful: a free or noble man. حصن means, a fort or a fortress. The word محصنات would, therefore, mean, women who have protected themselves by entering, as it were, the fortress of marriage. The word has been used in the Quran in all the different senses, i.e. (1) married women, (2) chaste women and (3) free women; but in the present verse it has been used in the sense of married women (Lane & Aqrab).
مسافحین (committing fornication) is the active participle from سافح which is derived from سفح. They say سفح الدم i.e. he shed blood or made it flow. سفح الدمع means, tears began to flow. Thus the word is both transitive and intransitive. سافحة means, he vied with the other party in shedding blood; he committed fornication. مسافحة means, a fornicator and مسافحة means, a fornicatress (Lane & Aqrab).
اجور (dowries) is the plural of اجر which means, reward or wages. اجر المرأة means, dowry of a woman (Taj). Also, in 33:51 the word has been used in the sense of dowry.
استمتعتم (the benefit you receive) is formed from متع. They say متعھا بکذا i.e. he gave her (his wife) such a thing. تمتع بالمرأةmeans, he benefited by the woman temporarily. استمتع بکذا means, he benefited by it for a long time. The Arabic idiom does not countenance the use of استمتاع with regard to a woman in the sense of temporary connection (Lisan). It must also be noted that whenever the noun تمتع (tamattu‘) is used to denote temporary connection with a woman, it is followed by the preposition با (ba) put before the word standing for the woman, as in the above example. But in the expression فما استمتعم به منھن to pronoun ھن referring to women is preceded by the preposition من.
ماملکت ایمانکم (what your right hands possess). The Arabs say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession and I can deal with him or it as I like (Lisan & Aqrab). The expression ما ملکت ایمانکمgenerally signifies, men or women taken prisoner in war and being in the custody and control of their Muslim captors. In this verse, the expression means women prisoners only. The term has been used by the Quran in preference to عباد or اماء (slaves and bondwomen) to point to just and rightful possession, the word ایمان (right hands) also pointing to the same fact.
Commentary:
The expression, such as your right hands possess, has been used in the Quran with regard to those men or women who took part in aggressive wars against Islam and fell prisoners into the hands of Muslims. The context, however, shows that the expression used in the present verse means female prisoners of war. Islam does not allow women taken prisoner in ordinary wars to be taken as wives. This exceptional injunction becomes operative only when a hostile nation wages a religious war against Islam with a view to extirpating it and compelling Muslims to abandon their religion at the point of the sword, and treats their prisoners as slaves, as was done in the days of the Holy Prophet when the enemy took away Muslim women as prisoners and treated them as slaves. The Islamic injunction was thus only a retaliatory measure and also served the additional purpose of protecting the morals of captive women who were generally in large numbers and whom war separated from their kith and kin. A people who seek to compel others to forsake their religion at the point of the sword and reduce them to slavery are mere brutes and not respectable human beings. They must be paid back in their own coin in order to bring them to their senses. For a fuller exposition of this subject see General Introduction.
It may be noted that it is not permitted to take into marriage such female relations of a bondwoman who is treated as wife, as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc. of such bondwomen cannot be taken in marriage.
The advocates of mut‘a (temporary marriage) have endeavoured in vain to infer its legality from this verse. The Quran and the Arabic language both contradict this manifestly unfounded inference. The misunderstanding about mut‘aseems to have arisen from the failure to understand the difference between the meanings of تمتع and استمتاع given under Important Words. The author of Lisanul-‘Arab quotes Zajjaj as saying: "This is a verse in the interpretation of which some men have committed a great blunder, owing to their ignorance of the Arabic language. They have inferred from it the legality of mut‘a which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, whereas the words simply mean marriage performed in accordance with the conditions mentioned above."
According to Arabic usage, the legality of mut‘a, as asserted by some people, cannot, therefore, be inferred from this verse. If there had been any reference to mut‘a, the preposition used ought to have been با (ba) and not من (min). Moreover, the expression used here is not تمتع but استمتع which possesses a sense different from that of the former word.
Nor can any inference in favour of mut‘a be drawn from the expression اجورھن which, as explained under Important Words, means "their dowries", in which sense it has been used in the Quran elsewhere also (33:51).
On principle, the dowry must be paid immediately at marriage; but with the wife’s consent the payment can be suitably deferred. The husband can increase the amount of the dowry later, if he so desires; but he cannot decrease it except with the permission of the wife or the qadi.
a
4:26; 5:6.
b
4:5; 60:11.
323
تَمَتَّعَ بِالْمَرْأَةِ (Tamatta‘a bil Mar’ati) 意指他从妇女那里得到暂时的好处。اِسْتَمْتَعَ بِكَذَا (Istamta‘a bi Kadha) 意指他从中长期得益。阿拉伯习俗不允许把 اِسْتِمْتَاعْ (Istimt‘a)作 “暂时的关系” 这意思来用于妇女 (لِسَانْ, Lisan)。还可以注意到的是, 正如上面例句中那样, 每当名词 تَمَتُّعْ (Tamattu‘) 用来表明妇女的暂时性关系时, 后接置于代表妇女这词之前的介词 ب (ba’)。一位阿拉伯诗人说, تَمَتَّعْ بِهَا مَا سَاعَفَتْكَ وَ لَا تَكُنْ عَلَيْكَ شَجًا فِی الْحَلْقِ حِيْنَ تَبِيْنُ (Tamatt‘a biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu) (حَمَاسَة, Hamasah), 即只要她合你的意, 可从她得益, 但当她与你分离时, 不要让她像骨梗在喉般地成为你经久烦恼的祸根。可是在本节经文中, هُنَّ (Hunna) 这个指妇女们的代词之前置有介词 مِنْ (min)。对 مُتْعَة (Mut‘ah) 的误解, 看来是对 تَمَتُّعْ(Tamattu‘) 与 اِسْتِمْتَاعْ (Istimta‘)两词之间的差别未能理解而引起。 (لِسَانْ, Lisan) 的作者引述 زَجَّاجْ (Zajjaj) 说: “由于他们对阿拉伯语的无知, 有些人根据这节经文推断出 مُتْعَة (Mut‘ah) 的合法性, 而伊斯兰宗教学家之间意见一致, 声称不合法, فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ (Fa-mastamta‘tum bihi Minhunna) 这个词语的简单的意思是依照上述条文所履行的婚姻。” 如果在这里早对 مُتْعَة (Mut‘ah) 加以注意的话, 所用的介词应该是 ب (ba’), 而不是 مِنْ (min)。而且, 所用的词是 اِسْتَمْتَعَ (Istamta‘a), 而不是与此具有不同意义的 تَمَتَّعَ (Tamatta‘a)。也不能从 اُجُوْرَهُنَّ (Ujurahunna) 这词得出有利于 مُتْعَة (Mut‘ah) 的推断; اُجُوْرَهُنَّ (Ujurahunna) 的意思是 “她们的嫁妆”, 这在 «古兰经» 33:51中也表示过。因此 «古兰经» 断然禁止 مُتْعَة (Mut‘ah) 并把超出正式婚姻之外的两性关系看作通奸。
1
مراد یہ ہے کہ وہ عورتیں جن سے نکاح جائز ہے وہ تو نکاح کے بعد جائز ہوں گی اور پہلی لسٹ والی عورتیں نکاح کے ساتھ بھی جائز نہیں ہو سکتیں‘ ہاں جنگی قیدی عورتیں نکاح کے ساتھ جائز ہو سکتی ہیں۔ اور جب ان کو کوئی نہ چھڑوائے تو ان کی اجازت کی ضرورت نہیں۔ قومی اخلاق کو درست رکھنے کے لئے حکومت ان کا ولی مقرر کرکے ان کا نکاح کر سکتی ہے۔
2
یہ مطلب نہیں کہ مومن زنا کرے گا‘ بلکہ مطلب یہ ہے کہ ہم مومن سے یہی امید کرتے ہیں کہ وہ شادی کے وقت سب تقویٰ کی راہوں کو مدنظر رکھے گا۔ اور زنا کی صورت کے قریب نہ جائے گا۔
a
4:26; 5:6.
b
4:5; 60:11.
504
Important Words:
المحصنات (married) is the plural of محصنة and is derived from حصن meaning, he or it was or became inaccessible, fortified or protected against attack. حصن المرأة means, the woman was chaste, i.e. protected against moral or sexual sinfulness. احصنت المرأة means, the woman got married. محصنة therefore, means a married woman; a chaste woman who abstains from what is unlawful; a free or noble woman as opposed to a bondwoman. Similarly محصن means, a married man; chaste man who abstains from what is unlawful: a free or noble man. حصن means, a fort or a fortress. The word محصنات would, therefore, mean, women who have protected themselves by entering, as it were, the fortress of marriage. The word has been used in the Quran in all the different senses, i.e. (1) married women, (2) chaste women and (3) free women; but in the present verse it has been used in the sense of married women (Lane & Aqrab).
مسافحین (committing fornication) is the active participle from سافح which is derived from سفح. They say سفح الدم i.e. he shed blood or made it flow. سفح الدمع means, tears began to flow. Thus the word is both transitive and intransitive. سافحة means, he vied with the other party in shedding blood; he committed fornication. مسافحة means, a fornicator and مسافحة means, a fornicatress (Lane & Aqrab).
اجور (dowries) is the plural of اجر which means, reward or wages. اجر المرأة means, dowry of a woman (Taj). Also, in 33:51 the word has been used in the sense of dowry.
استمتعتم (the benefit you receive) is formed from متع. They say متعھا بکذا i.e. he gave her (his wife) such a thing. تمتع بالمرأةmeans, he benefited by the woman temporarily. استمتع بکذا means, he benefited by it for a long time. The Arabic idiom does not countenance the use of استمتاع with regard to a woman in the sense of temporary connection (Lisan). It must also be noted that whenever the noun تمتع (tamattu‘) is used to denote temporary connection with a woman, it is followed by the preposition با (ba) put before the word standing for the woman, as in the above example. But in the expression فما استمتعم به منھن to pronoun ھن referring to women is preceded by the preposition من.
ماملکت ایمانکم (what your right hands possess). The Arabs say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession and I can deal with him or it as I like (Lisan & Aqrab). The expression ما ملکت ایمانکمgenerally signifies, men or women taken prisoner in war and being in the custody and control of their Muslim captors. In this verse, the expression means women prisoners only. The term has been used by the Quran in preference to عباد or اماء (slaves and bondwomen) to point to just and rightful possession, the word ایمان (right hands) also pointing to the same fact.
Commentary:
The expression, such as your right hands possess, has been used in the Quran with regard to those men or women who took part in aggressive wars against Islam and fell prisoners into the hands of Muslims. The context, however, shows that the expression used in the present verse means female prisoners of war. Islam does not allow women taken prisoner in ordinary wars to be taken as wives. This exceptional injunction becomes operative only when a hostile nation wages a religious war against Islam with a view to extirpating it and compelling Muslims to abandon their religion at the point of the sword, and treats their prisoners as slaves, as was done in the days of the Holy Prophet when the enemy took away Muslim women as prisoners and treated them as slaves. The Islamic injunction was thus only a retaliatory measure and also served the additional purpose of protecting the morals of captive women who were generally in large numbers and whom war separated from their kith and kin. A people who seek to compel others to forsake their religion at the point of the sword and reduce them to slavery are mere brutes and not respectable human beings. They must be paid back in their own coin in order to bring them to their senses. For a fuller exposition of this subject see General Introduction.
It may be noted that it is not permitted to take into marriage such female relations of a bondwoman who is treated as wife, as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc. of such bondwomen cannot be taken in marriage.
The advocates of mut‘a (temporary marriage) have endeavoured in vain to infer its legality from this verse. The Quran and the Arabic language both contradict this manifestly unfounded inference. The misunderstanding about mut‘aseems to have arisen from the failure to understand the difference between the meanings of تمتع and استمتاع given under Important Words. The author of Lisanul-‘Arab quotes Zajjaj as saying: "This is a verse in the interpretation of which some men have committed a great blunder, owing to their ignorance of the Arabic language. They have inferred from it the legality of mut‘a which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, whereas the words simply mean marriage performed in accordance with the conditions mentioned above."
According to Arabic usage, the legality of mut‘a, as asserted by some people, cannot, therefore, be inferred from this verse. If there had been any reference to mut‘a, the preposition used ought to have been با (ba) and not من (min). Moreover, the expression used here is not تمتع but استمتع which possesses a sense different from that of the former word.
Nor can any inference in favour of mut‘a be drawn from the expression اجورھن which, as explained under Important Words, means "their dowries", in which sense it has been used in the Quran elsewhere also (33:51).
On principle, the dowry must be paid immediately at marriage; but with the wife’s consent the payment can be suitably deferred. The husband can increase the amount of the dowry later, if he so desires; but he cannot decrease it except with the permission of the wife or the qadi.
a
4:26; 5:6.
b
4:5; 60:11.
588
Muhsanat is the plural of Muhsanah which means, a married woman; a free woman; a chaste woman (Lane).
589
This means that whereas a woman who is already married to a man cannot be taken in marriage by another person, an exception is made here in case of women who are taken prisoner in a war waged by a non-Muslim State against an Islamic State. This is the significance of the words Ma Malakat Aimanukum. Such married women, if they become converted to Islam and therefore could not be sent back to their non-Muslim husbands, may be married to Muslim husbands. For a detailed note on "What your right hands possess" see {561}.
590
Tamatta‘a bil Mar’ati means, he benefited by the woman temporarily. Istamta‘a bi Kadha means, he benefited by it for a long time. The Arabic idiom does not countenance the use of Istimta‘ with regard to a woman in the sense of temporary connection (Lisan). It may also be noted that whenever the noun Tamattu‘ is used to denote temporary connection with a woman, it is followed by the preposition ba’ put before the word standing for the woman, as in the above example. An Arab poet says, Tamatta‘ biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu (Hamasah), i.e. be benefited by her as long as she is agreeable to you, but when she gets separated from you, do not let her be a source of constant trouble for you like a piece of bone which remains stuck in the throat. But in this verse the pronoun Hunna referring to women is preceded by the preposition min. Misunderstanding about Mut‘ah seems to have arisen from the f
اِنَّ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِنَا سَوۡفَ نُصۡلِیۡہِمۡ نَارًا کُلَّمَا نَضِجَتۡ جُلُوۡدُہُمۡ بَدَّلۡنٰہُمۡ جُلُوۡدًا غَیۡرَہَا لِیَذُوۡقُوا الۡعَذَابَ ۗ اِنَّ اللّٰہَ کَانَ عَزِیۡزًا حَکِیۡمًا
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
530
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
619
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
وَمَا کَانَ لِمُؤۡمِنٍ اَنۡ یَّقۡتُلَ مُؤۡمِنًا اِلَّا خَطَـًٔا ۚ وَمَنۡ قَتَلَ مُؤۡمِنًا خَطَـًٔا فَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ وَّدِیَۃٌ مُّسَلَّمَۃٌ اِلٰۤی اَہۡلِہٖۤ اِلَّاۤ اَنۡ یَّصَّدَّقُوۡا ۚ فَاِنۡ کَانَ مِنۡ قَوۡمٍ عَدُوٍّ لَّکُمۡ وَہُوَ مُؤۡمِنٌ فَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ ۖ وَّاِنۡ کَانَ مِنۡ قَوۡمٍۭ بَیۡنَکُمۡ وَبَیۡنَہُمۡ مِّیۡثٰقٌ فَدِیَۃٌ مُّسَلَّمَۃٌ اِلٰۤی اَہۡلِہٖ وَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ ۖ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ تَوۡبَۃً مِّنَ اللّٰہِ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
58:5.
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
58:5.
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
9:5.
b
58:5.
a
58:5.
561
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
58:5.
649
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
650
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
651
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
وَلَا تَہِنُوۡا فِی ابۡتِغَآءِ الۡقَوۡمِ ۖ اِنۡ تَکُوۡنُوۡا تَاۡلَمُوۡنَ فَاِنَّہُمۡ یَاۡلَمُوۡنَ کَمَا تَاۡلَمُوۡنَ ۖ وَتَرۡجُوۡنَ مِنَ اللّٰہِ مَا لَا یَرۡجُوۡنَ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
3:147.
3:147.
3:147.
Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.
c
3:147.
a
3:147.
573
Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.
a
3:147.
وَاِنۡ یَّتَفَرَّقَا یُغۡنِ اللّٰہُ کُلًّا مِّنۡ سَعَتِہٖ ۚ وَکَانَ اللّٰہُ وٰسِعًا حَکِیۡمًا
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
351
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
596
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
681
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
بَل رَّفَعَہُ اللّٰہُ اِلَیۡہِ ۚ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
تورات میں ہے کہ جو صلیب پر مرے یعنی کاٹھ پر لٹکایا جائے وہ لعنتی ہوتا ہے۔ (استثناء باب ۲۱ آیت ۲۳)
2:254; 3:56; 7:177; 58:12.
The Jews exultingly claimed to have killed Jesus on the cross and thus to have proved that his claim to be a Divine Prophet was not true. The verse along with the preceding one contains a strong refutation of the charge and clears him of the insinuated blemish and speaks of his spiritual elevation and of his having been honoured in the presence of God. There is absolutely no reference in the verse to his physical ascension to heavens. It only says that God exalted him towards Himself which clearly signifies a spiritual exaltation, because no fixed abode can be assigned to God.
2:254; 3:56; 7:177; 58:12.
Important Words:
رفعه (exalted him). See 2:64.
Commentary:
The words, On the contrary, Allah exalted him to Himself, constitute a reply to the taunt embodied in the words of the Jews: We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah (4:158). The verse thus purports to say that he whom the Jews so exultingly claimed to have killed on the cross was never so killed but was exalted to God Himself and granted His nearness. There is no reference here whatever to the supposed physical ascension of Jesus to the skies. The verse only contains a refutation of the allegation of the Jews that, having become accursed by crucifixion, Jesus had become spiritually fallen and degraded, and was, as it were, driven away from the presence of God. In refutation of this charge the verse clears him of the insinuated blemish by speaking of his spiritual exaltation.
It should also be noted that the Quran does not say here that Allah raised Jesus towards the skies, but only that He exalted him towards Himself, which clearly signifies not a physical but a spiritual exaltation, because no fixed abode can be, or has ever been, assigned to God. It is a pity that such an ennobled and holy spiritual significance of the verse should be distorted and debased to prove the utterly unfounded notion that Jesus was taken up to the heavens alive. The Quran would not accept the idea of a human being being physically taken up into the skies even if it were the Holy Prophet himself (17:94). See also note on 3:56.
a
2:254; 3:56; 7:177; 58:12.
360
犹太人欣喜地声称已经在十字架上杀死了伊撒, 这样来证明他声称自已为安拉的先知这件事是假的。这节经文和上一节经文都强烈驳斥了这一指控, 并为他清除了暗加给他的玷辱; 谈到他高尚的精神以及安拉赐予他的荣耀。经文中绝未述及他肉体升天。这里只说了安拉赞扬了他接近安拉, 这就清楚地意指是一种精神上的赞扬, 因为不能给安拉指定一个固定的所在。
4
تورات میں ہے کہ جو صلیب پر مرے یعنی کاٹھ پر لٹکایا جائے وہ لعنتی ہوتا ہے۔ (استثناء باب ۲۱ آیت ۲۳)
a
2:254; 3:56; 7:177; 58:12.
622
Important Words:
رفعه (exalted him). See 2:64.
Commentary:
The words, On the contrary, Allah exalted him to Himself, constitute a reply to the taunt embodied in the words of the Jews: We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah (4:158). The verse thus purports to say that he whom the Jews so exultingly claimed to have killed on the cross was never so killed but was exalted to God Himself and granted His nearness. There is no reference here whatever to the supposed physical ascension of Jesus to the skies. The verse only contains a refutation of the allegation of the Jews that, having become accursed by crucifixion, Jesus had become spiritually fallen and degraded, and was, as it were, driven away from the presence of God. In refutation of this charge the verse clears him of the insinuated blemish by speaking of his spiritual exaltation.
It should also be noted that the Quran does not say here that Allah raised Jesus towards the skies, but only that He exalted him towards Himself, which clearly signifies not a physical but a spiritual exaltation, because no fixed abode can be, or has ever been, assigned to God. It is a pity that such an ennobled and holy spiritual significance of the verse should be distorted and debased to prove the utterly unfounded notion that Jesus was taken up to the heavens alive. The Quran would not accept the idea of a human being being physically taken up into the skies even if it were the Holy Prophet himself (17:94). See also note on 3:56.
a
2:254; 3:56; 7:177; 58:12.
700
The Jews exultingly claimed to have killed Jesus on the cross and thus to have proved that his claim to be a Divine Prophet was not true. The verse along with the preceding one contains a strong refutation of the charge and clears him of the insinuated blemish and speaks of his spiritual elevation and of his having been honoured in the presence of God. There is absolutely no reference in the verse to his physical ascension to heavens. It only says that God exalted him towards Himself which clearly signifies a spiritual exaltation, because no fixed abode can be assigned to God.
رُّسُلًا مُّبَشِّرِیۡنَ وَمُنۡذِرِیۡنَ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَی اللّٰہِ حُجَّۃٌۢ بَعۡدَ الرُّسُلِ ۚ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
2:214; 6:49; 17:106; 18:57.
The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them.
God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135).
2:214; 6:49; 17:106; 18:57.
Commentary:
The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).
God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).
a
2:214; 6:49; 17:106; 18:57.
363
“报喜讯和传警告的” 这一句, 指出安拉的使者有两个主要职能。他们是报喜的人, 向接受报喜的人报喜, 许诺给他们今世的繁荣和后世的极乐幸福；向拒绝自己的人报警, 告诉他们即将来临的苦难与折磨。
364
安拉派遣使者, 使那些受惩罚的人没有任何借口, 不能说为什么没有派警告者到他们那里去指出他们的罪行并警告他们。(20:135)
a
2:214; 6:49; 17:106; 18:57.
629
Commentary:
The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).
God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).
a
2:214; 6:49; 17:106; 18:57.
708
The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them.
709
God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135).
یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَکُمُ الرَّسُوۡلُ بِالۡحَقِّ مِنۡ رَّبِّکُمۡ فَاٰمِنُوۡا خَیۡرًا لَّکُمۡ ۚ وَاِنۡ تَکۡفُرُوۡا فَاِنَّ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
1
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
634
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
یٰۤاَیُّہَا النَّبِیُّ اتَّقِ اللّٰہَ وَلَا تُطِعِ الۡکٰفِرِیۡنَ وَالۡمُنٰفِقِیۡنَ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
ہُوَ الَّذِیۡۤ اَنۡزَلَ السَّکِیۡنَۃَ فِیۡ قُلُوۡبِ الۡمُؤۡمِنِیۡنَ لِیَزۡدَادُوۡۤا اِیۡمٰنًا مَّعَ اِیۡمٰنِہِمۡ ۗ وَلِلّٰہِ جُنُوۡدُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
The expression shows that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyah the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that Divine hosts were with them. That is why when a false news reached Hudaibiyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Holy Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
9:26.
33:10; 74:32.
Commentary:
Twice, in this Surah has the statement been made that "God sent down tranquillity upon the believers" (see v. 27) and twice the declaration that "to Allah belong the hosts of the heavens and the earth." These expressions show that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyyah, the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that divine hosts were with them. That is why when a false news reached Hudaibiyyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
a
9:26.
b
33:10; 74:32.
3820
Commentary:
Twice, in this Surah has the statement been made that "God sent down tranquillity upon the believers" (see v. 27) and twice the declaration that "to Allah belong the hosts of the heavens and the earth." These expressions show that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyyah, the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that divine hosts were with them. That is why when a false news reached Hudaibiyyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
2768
The expression shows that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyah the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that Divine hosts were with them. That is why when a false news reached Hudaibiyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Holy Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
وَلِلّٰہِ جُنُوۡدُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
See 48:5.
Commentary:
The verse warns disbelievers and hypocrites that all their evil thoughts and designs against believers would do the latter no harm, because Allah is with them and His hosts are at their back.
a
See 48:5.
3822
Commentary:
The verse warns disbelievers and hypocrites that all their evil thoughts and designs against believers would do the latter no harm, because Allah is with them and His hosts are at their back.
وَمَغَانِمَ کَثِیۡرَۃً یَّاۡخُذُوۡنَہَا ۗ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
'Great spoils' may refer to the great gains which the Muslims got as a result of the 'near victory' promised in the preceding verse.
Commentary:
"Great Spoils" may refer to the great gains which the Muslims got as a result of the "near victory" promised in the preceding verse.
The repeated mention in the Surah of the Divine attributes "Mighty," "Wise" and "Powerful over all things" seems to signify that the seemingly humiliating Treaty of Hudaibiyyah proved a source of great power for Muslims, as it had been signed by the Prophet in obedience to God’s command Who is Mighty, Wise and Powerful.
3829
Commentary:
"Great Spoils" may refer to the great gains which the Muslims got as a result of the "near victory" promised in the preceding verse.
The repeated mention in the Surah of the Divine attributes "Mighty," "Wise" and "Powerful over all things" seems to signify that the seemingly humiliating Treaty of Hudaibiyyah proved a source of great power for Muslims, as it had been signed by the Prophet in obedience to God’s command Who is Mighty, Wise and Powerful.
2777
'Great spoils' may refer to the great gains which the Muslims got as a result of the 'near victory' promised in the preceding verse.
وَمَا تَشَآءُوۡنَ اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ ۚ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا
18:25; 74:57; 81:30.
اور یہ ممکن نہیں کہ اس کا علم ایک شخص کو مستحق ہدایت قرار دے لیکن وہ اس کو گمراہ ہونے دے۔
18:25; 74:57; 81:30.
18:25; 74:57; 81:30.
Commentary:
Besides the meaning given in the text, the verse may also mean: (1) It is God’s Will that you should exercise your will "to take a way unto your Lord," and so be admitted into His mercy. (2) You cannot "take the way unto your Lord" unless you subordinate and conform your will to the will of God. (3) You should have subordinated your will to the will of God, but you seem not to have done so.
f
18:25; 74:57; 81:30.
1
اور یہ ممکن نہیں کہ اس کا علم ایک شخص کو مستحق ہدایت قرار دے لیکن وہ اس کو گمراہ ہونے دے۔
c
18:25; 74:57; 81:30.
4497
Commentary:
Besides the meaning given in the text, the verse may also mean: (1) It is God’s Will that you should exercise your will "to take a way unto your Lord," and so be admitted into His mercy. (2) You cannot "take the way unto your Lord" unless you subordinate and conform your will to the will of God. (3) You should have subordinated your will to the will of God, but you seem not to have done so.
d
18:25; 74:57; 81:30.