فَٱعْلَمُوٓا۟
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فَٱعْلَمُوٓا۟".
فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal.
216
Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal.
إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ ۖ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
4:18.
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
4:18.
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
4:18.
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
b
4:18.
375
这节经文和前一节经文指的不是普通的土匪和强盗, 而是那些对穆斯林国家进行侵略战争的异教徒。这可从 “对安拉和他的使者作战的人” 这些字中清楚地看出。这一推断还可从下一事实得到证实, 即本节经文允许对那些肯悔改的罪犯给予赦免。但是, 那些对个人或社会犯有极其凶恶罪行的人, 诸如土匪、强盗和窃贼很明显地在一般情况之下即使他们悔改也不能得到国家的宽恕。他们必须按照规定的经律受到他们罪恶行为应得的刑罚。当然, 他们悔改后可以由安拉给他们宽恕, 但国家的权力在这方面是受到限制的 (或国家在这方面是无权宽恕的。)
1
یہ الفاظ بھی دلالت کرتے ہیں کہ یہ حکم حکومت کے لئے ہے رعایا کے لئے نہیں کیونکہ پولیس اور فوج حکومت کے ماتحت ہوتی ہے۔ نہ کہ رعایا کے افراد کے ماتحت۔
2
اس حکم سے واضح ہے کہ شریعت اسلام کی بنیاد رحم پر ہے۔ اور اگر کوئی شخص سزا پانے سے پہلے توبہ کرلے تو اس کی توبہ قبول کرلی جاتی ہے اور اس کے ساتھ بے گناہوں کا سا سلوک کیا جاتا ہے مگر چونکہ دلوں کا حال خداتعالیٰ جانتا ہے یہ فیصلہ کرنا صرف خداتعالیٰ کا کام ہے۔
b
4:18.
670
Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State.
a
4:18.
742
This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State
وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ
3:133; 4:70; 64:13.
5:100; 16:83; 36:18; 64:13.
Commentary:
The words, be on your guard, may either mean, "you should be on your guard against evils" or they may signify that if you obey Allah and obey the Prophet, the result will be that you will be able to guard yourselves against evil.
The concluding part of the verse means that the duty of a Messenger of God is only to convey to men His commandments. It forms no part of his work to force them to follow him. This exposes the absurdity of the objection that Islam enjoins the use of force for its propagation. Elsewhere the Quran says: There should be no compulsion in religion (2:257). Both these verses and many similar others were revealed at Medina when a state of war existed between disbelievers and believers, which clearly shows that the Holy Prophet took up arms only to defend himself and his followers and not to propagate his religion at the point of the sword, as is often maliciously alleged by the opponents of Islam.
a
3:133; 4:70; 64:13.
b
5:100; 16:83; 36:18; 64:13.
a
3:133; 4:70; 64:13.
b
5:100; 16:83; 36:18; 64:13.
720
Commentary:
The words, be on your guard, may either mean, "you should be on your guard against evils" or they may signify that if you obey Allah and obey the Prophet, the result will be that you will be able to guard yourselves against evil.
The concluding part of the verse means that the duty of a Messenger of God is only to convey to men His commandments. It forms no part of his work to force them to follow him. This exposes the absurdity of the objection that Islam enjoins the use of force for its propagation. Elsewhere the Quran says: There should be no compulsion in religion (2:257). Both these verses and many similar others were revealed at Medina when a state of war existed between disbelievers and believers, which clearly shows that the Holy Prophet took up arms only to defend himself and his followers and not to propagate his religion at the point of the sword, as is often maliciously alleged by the opponents of Islam.
c
3:133; 4:70; 64:13.
d
5:100; 16:83; 36:18; 64:13.
وَإِن تَوَلَّوْا۟ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَوْلَىٰكُمْ ۚ نِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
3:151; 22:79; 47:12.
3:151; 22:79; 47:12.
Commentary:
The words, if they turn their backs, mean, "if they turn their backs and refuse to accept the offer that was being made to them," i.e. if they return to hostilities. Thus God here promises to help Muslims if the enemy should again resort to war. Such promises (which always proved true) could only be given by the All-Powerful God, and they served as unmistakable evidence of the fact that the Quran was the Word of God and not the fabrication of man.
d
3:151; 22:79; 47:12.
a
3:151; 22:79; 47:12.
1129
Commentary:
The words, if they turn their backs, mean, "if they turn their backs and refuse to accept the offer that was being made to them," i.e. if they return to hostilities. Thus God here promises to help Muslims if the enemy should again resort to war. Such promises (which always proved true) could only be given by the All-Powerful God, and they served as unmistakable evidence of the fact that the Quran was the Word of God and not the fabrication of man.
a
3:151; 22:79; 47:12.
1121
The words mean, "If they refuse to accept the offer of peace made to them and start hostilities again."
وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
See 9:2.
4:139.
Adhan means, notification, proclamation or call (Lane).
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
9:2.
4:139.
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
b
9:2.
c
4:139.
554A
这是在穆斯林管理下第一次朝觐。
1
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
b
9:2.
c
4:139.
1166
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
a
See 9:2.
b
4:139.
1153
Adhan means, notification, proclamation or call (Lane).
1153A
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
1154
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
4:167.
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
4:167.
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
a
4:167.
610
用复数 “你们” 而不用 “你” 表明, 这项挑战不一定是穆圣一个人提出来的, 而穆斯林在每个时代都能用这种措词来提出这项挑战。这节经文保证 «古兰经» 在它多方面精美素质上是永远无可匹敌的。
a
4:167.
1396
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
d
4:167.
1303
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.