نِعۡمَۃَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "نِعۡمَۃَ".
سَلۡ بَنِیۡۤ اِسۡرٰٓءِیۡلَ کَمۡ اٰتَیۡنٰہُمۡ مِّنۡ اٰیَۃٍۭ بَیِّنَۃٍ ۗ وَمَنۡ یُّبَدِّلۡ نِعۡمَۃَ اللّٰہِ مِنۡۢ بَعۡدِ مَا جَآءَتۡہُ فَاِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ
کَمْ سے مراد تعداد کی کثرت ہے اور مراد یہ ہے کہ ان سے پوچھو تو انہیں خود اقرار کرنا ہوگا کہ اللہ تعالیٰ نے بہت سے کھلے کھلے نشانات ہمیں دئیے تھے۔
یہ مرادنہیں کہ وہ سزا دینے میں سخت ہے بلکہ یہ مراد ہے کہ اس کی سزا انسان پر سخت ہی گزرتی ہے۔
17:102; 28:37.
This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely.
17:102; 28:37.
Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.
a
17:102; 28:37.
152
这并不意味着安拉的惩罚是不必要的严厉, 而是说安拉的惩罚必定令人感到严厉。
1
کَمْ سے مراد تعداد کی کثرت ہے اور مراد یہ ہے کہ ان سے پوچھو تو انہیں خود اقرار کرنا ہوگا کہ اللہ تعالیٰ نے بہت سے کھلے کھلے نشانات ہمیں دئیے تھے۔
2
یہ مرادنہیں کہ وہ سزا دینے میں سخت ہے بلکہ یہ مراد ہے کہ اس کی سزا انسان پر سخت ہی گزرتی ہے۔
a
17:102; 28:37.
218
Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.
b
17:102; 28:37.
253
This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely.
وَاذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ وَمِیۡثٰقَہُ الَّذِیۡ وَاثَقَکُمۡ بِہٖۤ اِذۡ قُلۡتُمۡ سَمِعۡنَا وَاَطَعۡنَا ۖ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
2:286.
2:286.
It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims.
2:286.
Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart.
a
2:286.
a
2:286.
647
Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart.
b
2:286.
726
It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims.
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَعَلَ فِیۡکُمۡ اَنۡۢبِیَآءَ وَجَعَلَکُمۡ مُّلُوۡکًا وَّاٰتٰٮکُمۡ مَّا لَمۡ یُؤۡتِ اَحَدًا مِّنَ الۡعٰلَمِیۡنَ
1:7; 4:70; 19:59.
تاریخ سے ثابت ہے کہ بنی اسرائیل جب پہلے زمانہ میں ہجرت کرکے مصر گئے تو رفتہ رفتہ وہاں انہوں نے اس قدر غلبہ حاصل کر لیا کہ مصر کے بادشاہ بن گئے۔ چنانچہ بائبل میں بھی لکھا ہے ’’اور اسرائیل کی اولاد برومند اور کثیر التعداد اور فراواں اور نہایت زور آور ہوگئی۔ اور وہ ملک ان سے بھر گیا۔ تب مصر میں ایک نیا بادشاہ ہوا۔ جو یوسف کو نہیں جانتا تھا اور اس نے اپنی قوم کے لوگوں سے کہا۔ دیکھو اسرائیل ہم سے زیادہ اور قوی ہو گئے ہیں۔ سو آؤ ہم ان کے ساتھ حکمت سے پیش آئیں‘ تا نہ ہو کہ جب وہ اور زیادہ ہو جائیں اور اس وقت جنگ چھڑ جائے تو وہ ہمارے دشمنوں سے مل کر ہم سے لڑیں۔ اور ملک سے نکل
یعنی جن کی تاریخ بنی اسرائیل کے پاس محفوظ تھی۔
1:7; 4:70; 19:59.
The substitution of the word kum (you) instead of Fi-kum implies the hint that whereas each and every member of a nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, the followers of a Prophet are not sharers in his Prophethood.
1:7; 4:70; 19:59.
Commentary:
When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.
It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.
Commentary:
The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.
b
1:7; 4:70; 19:59.
2
تاریخ سے ثابت ہے کہ بنی اسرائیل جب پہلے زمانہ میں ہجرت کرکے مصر گئے تو رفتہ رفتہ وہاں انہوں نے اس قدر غلبہ حاصل کر لیا کہ مصر کے بادشاہ بن گئے۔ چنانچہ بائبل میں بھی لکھا ہے ’’اور اسرائیل کی اولاد برومند اور کثیر التعداد اور فراواں اور نہایت زور آور ہوگئی۔ اور وہ ملک ان سے بھر گیا۔ تب مصر میں ایک نیا بادشاہ ہوا۔ جو یوسف کو نہیں جانتا تھا اور اس نے اپنی قوم کے لوگوں سے کہا۔ دیکھو اسرائیل ہم سے زیادہ اور قوی ہو گئے ہیں۔ سو آؤ ہم ان کے ساتھ حکمت سے پیش آئیں‘ تا نہ ہو کہ جب وہ اور زیادہ ہو جائیں اور اس وقت جنگ چھڑ جائے تو وہ ہمارے دشمنوں سے مل کر ہم سے لڑیں۔ اور ملک سے نکل
3
یعنی جن کی تاریخ بنی اسرائیل کے پاس محفوظ تھی۔
a
1:7; 4:70; 19:59.
658
Commentary:
When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.
It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.
Commentary:
The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.
a
1:7; 4:70; 19:59.
730
The substitution of the word kum (you) instead of Fi-kum implies the hint that whereas each and every member of a nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, the followers of a Prophet are not sharers in his Prophethood.
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہِ اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ اَنۡجٰٮکُمۡ مِّنۡ اٰلِ فِرۡعَوۡنَ یَسُوۡمُوۡنَکُمۡ سُوۡٓءَ الۡعَذَابِ وَیُذَبِّحُوۡنَ اَبۡنَآءَکُمۡ وَیَسۡتَحۡیُوۡنَ نِسَآءَکُمۡ ۚ وَفِیۡ ذٰلِکُمۡ بَلَآءٌ مِّنۡ رَّبِّکُمۡ عَظِیۡمٌ
2:50; 7:142; 28:5.
2:50; 7:142; 28:5.
2:50; 7:142; 28:5.
Commentary:
The verse means that Pharaoh afflicted the Israelites with grievous torment. He imposed heavy taxes and forced labour upon them and killed their male children. But God came to their help and saved them from this grievous torment. In this connection see Exod. 1:14, 22.
b
2:50; 7:142; 28:5.
a
2:50; 7:142; 28:5.
1661
Commentary:
The verse means that Pharaoh afflicted the Israelites with grievous torment. He imposed heavy taxes and forced labour upon them and killed their male children. But God came to their help and saved them from this grievous torment. In this connection see Exod. 1:14, 22.
c
2:50; 7:142; 28:5.
وَاِنۡ تَعُدُّوۡا نِعۡمَۃَ اللّٰہِ لَا تُحۡصُوۡہَاۤ ۗ اِنَّ اللّٰہَ لَغَفُوۡرٌ رَّحِیۡمٌ
14:35.
14:35.
14:35.
Commentary:
The present verse continues the theme of the previous one and points out that when physical blessings bestowed by God are so numerous as to be beyond the power of man to reckon, is it reasonable that He should not bestow upon man His spiritual blessings in the form of revealed guidance and, like false gods should behave as if He were deaf and dumb?
The verse ends with the mention of the Divine attributes of the Forgiving and Merciful. These two attributes could not function unless God had revealed His guidance to man. Forgiveness for the weak and reward to the virtuous were only possible when man had been given a teaching to follow.
d
14:35.
a
14:35.
1820
Commentary:
The present verse continues the theme of the previous one and points out that when physical blessings bestowed by God are so numerous as to be beyond the power of man to reckon, is it reasonable that He should not bestow upon man His spiritual blessings in the form of revealed guidance and, like false gods should behave as if He were deaf and dumb?
The verse ends with the mention of the Divine attributes of the Forgiving and Merciful. These two attributes could not function unless God had revealed His guidance to man. Forgiveness for the weak and reward to the virtuous were only possible when man had been given a teaching to follow.
b
14:35.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَآءَتۡکُمۡ جُنُوۡدٌ فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا وَّجُنُوۡدًا لَّمۡ تَرَوۡہَا ۚ وَکَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
1
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
3082
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
2335
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
2336
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
لِتَسۡتَوٗا عَلٰی ظُہُوۡرِہٖ ثُمَّ تَذۡکُرُوۡا نِعۡمَۃَ رَبِّکُمۡ اِذَا اسۡتَوَیۡتُمۡ عَلَیۡہِ وَتَقُوۡلُوۡا سُبۡحٰنَ الَّذِیۡ سَخَّرَ لَنَا ہٰذَا وَمَا کُنَّا لَہٗ مُقۡرِنِیۡنَ
11:42; 23:29.
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).
a
11:42; 23:29.
3650
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).