وَرَسُولُهُۥ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "وَرَسُولُهُۥ".
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ
2:258; 3:69.
2:258; 3:69.
a
2:258; 3:69.
a
2:258; 3:69.
686
Important Words:
راکعون (who worship God alone). See 2:44.
b
2:258; 3:69.
وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ
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
قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْءَاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَٰغِرُونَ
2:191.
عَنْ يَدٍ (‘An Yadin) 的意思是: (1) 自愿承认穆斯林有较大的权力。(2) 用现款而不是以迟付款项的方式。(3) 认为它是穆斯林给的一种恩惠; 虚词 عَنْ (‘an) 的 意思是: “因为”, 而 يَدْ (Yad) 意指权力和恩惠 (Lane)。这节经文指的是住在阿拉伯的有经人。像多神教徒那样, 他们也非常敌视伊斯兰教并想用阴谋消灭它。因此, 穆斯林受命和他们作战直到他们同意作为忠实而和平的人们生活着为止。 جِزْيَة (Jizyah) 是非穆斯林作为生活在穆斯林国家自由人必须交的税款, 作为他们所享有的保护的答谢费。也可以值得注意的是, 和非穆斯林要交纳的 جِزْيَة (Jizyah) 相比较, 向穆斯林要征收一种重得多的税叫 زَكَاةْ (Zakat), 而且除了 زَكَاةْ (Zakat) 以外, 穆斯林必须服兵役, 而非穆斯林是免服兵役的。因此, 非穆斯林在某些方面生活还过得较好些, 因为他们只要付较轻的税而且不服兵役。صَاغِرُوْن (Saghirun) 这个单词表达他们从属的政治地位; 在其他方面, 他们享受了和穆斯林相等的一切社会权利。阿拉伯的多神教徒、犹太人和基督教人住在他们的街坊里, 是伊斯兰教的主要对手。在叙述信者与多神教徒的关系后, 本章以这节经文接着叙述信者与有经的人的关系, 尤其是他们的宗教的信念和教义。
اس کے یہ معنے نہیں کہ یہود سے بغیر دلیل کے جنگ جائز ہے کیونکہ جنگ کی شرائط دوسری جگہ موجود ہیں ان کو اس موقع پر ملحوظ رکھنا ضروری ہوگا ایک بڑی شرط جنگ کی یہ ہے کہ دشمن ظالمانہ حملہ کرے مسلمان صرف دفاع کر سکتا ہے۔ پس اگر یہودی حملہ کریں تو بتایا ہے کہ ان سے جنگ جائز ہے مگر وہ مغلوب ہو جائیں اور شکست کھا کر جزیہ دینے کو تیار ہو جائیں تو پھر لڑائی کو لمبا نہ کیا جائے۔ بلکہ ان کی پہلی غلطی کو معاف کر دیا جائے۔ وَھُمْ صَاغِرُوْنَ کے معنے مفسرین نے یہ کیے ہیں کہ جزیہ دیتے وقت یہودی بہت تذلل اختیار کریں۔ لیکن اس آیت کا یہ مطلب نہیں صرف یہ مطلب ہے کہ وہ عَنْ یَّدٍ جزیہ
2:191.
The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way f
2:191.
Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.
b
2:191.
563
عَنْ يَدٍ (‘An Yadin) 的意思是: (1) 自愿承认穆斯林有较大的权力。(2) 用现款而不是以迟付款项的方式。(3) 认为它是穆斯林给的一种恩惠; 虚词 عَنْ (‘an) 的 意思是: “因为”, 而 يَدْ (Yad) 意指权力和恩惠 (Lane)。这节经文指的是住在阿拉伯的有经人。像多神教徒那样, 他们也非常敌视伊斯兰教并想用阴谋消灭它。因此, 穆斯林受命和他们作战直到他们同意作为忠实而和平的人们生活着为止。 جِزْيَة (Jizyah) 是非穆斯林作为生活在穆斯林国家自由人必须交的税款, 作为他们所享有的保护的答谢费。也可以值得注意的是, 和非穆斯林要交纳的 جِزْيَة (Jizyah) 相比较, 向穆斯林要征收一种重得多的税叫 زَكَاةْ (Zakat), 而且除了 زَكَاةْ (Zakat) 以外, 穆斯林必须服兵役, 而非穆斯林是免服兵役的。因此, 非穆斯林在某些方面生活还过得较好些, 因为他们只要付较轻的税而且不服兵役。صَاغِرُوْن (Saghirun) 这个单词表达他们从属的政治地位; 在其他方面, 他们享受了和穆斯林相等的一切社会权利。阿拉伯的多神教徒、犹太人和基督教人住在他们的街坊里, 是伊斯兰教的主要对手。在叙述信者与多神教徒的关系后, 本章以这节经文接着叙述信者与有经的人的关系, 尤其是他们的宗教的信念和教义。
3
اس کے یہ معنے نہیں کہ یہود سے بغیر دلیل کے جنگ جائز ہے کیونکہ جنگ کی شرائط دوسری جگہ موجود ہیں ان کو اس موقع پر ملحوظ رکھنا ضروری ہوگا ایک بڑی شرط جنگ کی یہ ہے کہ دشمن ظالمانہ حملہ کرے مسلمان صرف دفاع کر سکتا ہے۔ پس اگر یہودی حملہ کریں تو بتایا ہے کہ ان سے جنگ جائز ہے مگر وہ مغلوب ہو جائیں اور شکست کھا کر جزیہ دینے کو تیار ہو جائیں تو پھر لڑائی کو لمبا نہ کیا جائے۔ بلکہ ان کی پہلی غلطی کو معاف کر دیا جائے۔ وَھُمْ صَاغِرُوْنَ کے معنے مفسرین نے یہ کیے ہیں کہ جزیہ دیتے وقت یہودی بہت تذلل اختیار کریں۔ لیکن اس آیت کا یہ مطلب نہیں صرف یہ مطلب ہے کہ وہ عَنْ یَّدٍ جزیہ
a
2:191.
1189
Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate.
a
2:191.
1175
The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way f
يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ ۚ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ ۚ فَإِن يَتُوبُوا۟ يَكُ خَيْرًا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
574
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
1228
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
1200
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
9:94.
9:94.
9:94.
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
b
9:94.
1254
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
أَفِى قُلُوبِهِم مَّرَضٌ أَمِ ٱرْتَابُوٓا۟ أَمْ يَخَافُونَ أَن يَحِيفَ ٱللَّهُ عَلَيْهِمْ وَرَسُولُهُۥ ۚ بَلْ أُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
The verse signifies that disbelievers suffer from one or all of the three spiritual diseases, or that some of them suffer from one disease and others from other diseases. In fact, the three main things that stand in the way of a man’s spiritual progress and retard and arrest it are doubt, fear and envy.
Commentary:
The verse signifies that disbelievers suffer from one or all of the three spiritual diseases or that some of them suffer from one disease and others from other diseases.
In fact, the three main things that stand in the way of a man’s spiritual progress and retard and arrest it, are doubt, fear and envy. These must be conquered before any real and substantial progress is possible.
2628
Commentary:
The verse signifies that disbelievers suffer from one or all of the three spiritual diseases or that some of them suffer from one disease and others from other diseases.
In fact, the three main things that stand in the way of a man’s spiritual progress and retard and arrest it, are doubt, fear and envy. These must be conquered before any real and substantial progress is possible.
2055
The verse signifies that disbelievers suffer from one or all of the three spiritual diseases, or that some of them suffer from one disease and others from other diseases. In fact, the three main things that stand in the way of a man’s spiritual progress and retard and arrest it are doubt, fear and envy.
وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ ۚ وَمَا زَادَهُمْ إِلَّآ إِيمَٰنًا وَتَسْلِيمًا
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
1027
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
2
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
3
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
3091
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
2344
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).