وَالۡمُہٰجِرِیۡنَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَالۡمُہٰجِرِیۡنَ".
اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ ۖ وَاَزۡوٰجُہٗۤ اُمَّہٰتُہُمۡ ۗ وَاُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَالۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیَآئِکُمۡ مَّعۡرُوۡفًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
لَّقَد تَّابَ اللّٰہُ عَلَی النَّبِیِّ وَالۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ الَّذِیۡنَ اتَّبَعُوۡہُ فِیۡ سَاعَۃِ الۡعُسۡرَۃِ مِنۡۢ بَعۡدِ مَا کَادَ یَزِیۡغُ قُلُوۡبُ فَرِیۡقٍ مِّنۡہُمۡ ثُمَّ تَابَ عَلَیۡہِمۡ ۚ اِنَّہٗ بِہِمۡ رَءُوۡفٌ رَّحِیۡمٌ
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
576
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
1264
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
1221
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
1222
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
وَلَا یَاۡتَلِ اُولُوا الۡفَضۡلِ مِنۡکُمۡ وَالسَّعَۃِ اَنۡ یُّؤۡتُوۡۤا اُولِی الۡقُرۡبٰی وَالۡمَسٰکِیۡنَ وَالۡمُہٰجِرِیۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ وَلۡیَعۡفُوۡا وَلۡیَصۡفَحُوۡۤا ۗ اَلَا تُحِبُّوۡنَ اَنۡ یَّغۡفِرَ اللّٰہُ لَکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.