وَعَدَ ٱللَّهُ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "وَعَدَ ٱللَّهُ".
لَّا يَسْتَوِى ٱلْقَٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَٰعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ عَلَى ٱلْقَٰعِدِينَ أَجْرًا عَظِيمًا
9:19, 20; 57:11.
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
9:19, 20; 57:11.
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
9:19-20; 57:11.
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
a
9:19, 20; 57:11.
341
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
a
9:19-20; 57:11.
564
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
b
9:19, 20; 57:11.
654
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ۙ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
24:56; 48:30.
24:56; 48:30.
22:57; 24:56; 48:30.
d
24:56; 48:30.
c
22:57; 24:56; 48:30.
e
24:56; 48:30.
وَعَدَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَا ۚ هِىَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ ٱللَّهُ ۖ وَلَهُمْ عَذَابٌ مُّقِيمٌ
4:146.
4:146.
4:146.
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
c
4:146.
a
4:146.
1222
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
a
4:146.
وَعَدَ ٱللَّهُ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَمَسَٰكِنَ طَيِّبَةً فِى جَنَّٰتِ عَدْنٍ ۚ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
2:26.
3:16; 5:3; 9:22; 57:21.
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
a
3:16; 5:3; 9:22; 57:21.
h
2:26.
e
2:26.
f
3:16; 5:3; 9:22; 57:21.
1226
Important Words:
جنات عدن (Gardens of eternity). عدن is derived from عدن. They say عدن بالارض i.e. he remained, stayed, dwelt or abode in the land. عدنت البلد means, I took for myself the town or country as a home or a settled place of abode. An Arab would say عدنت الابل بمکان کذا i.e. the camels kept to such a place, not quitting it. جنات عدن would, therefore, mean Gardens of perpetual abode (Lane). See also 5:66.
Commentary:
The word طیبة translated as "delightful" in the text also means good, agreeable and clean. The use of this word thus hints that our houses and dwelling-places on this earth should also be clean and agreeable to live in. See also note on 9:68 above.
The expression, Gardens of eternity, hints that the permanent home of man is the Hereafter, the life of this world being only transient. Incidentally, it also implies that the blessings of Heaven are everlasting. See also 5:66.
e
See 2:26.
f
3:16; 5:3; 9:22; 57:21.
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًٔا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ
گو لفظ عام ہیں مگر مراد یہ ہے کہ تم میں سے خلیفے بنائے گا۔ یہ عربی زبان کا قاعدہ ہے کہ کبھی عام لفظ ہوتے ہیں اور ایک شخص مراد ہوتا ہے۔ اور کبھی ایک شخص کا ذکر کیا جاتا ہے اور ایک جماعت مراد ہوتی ہے۔ (دیکھیئے فقہ اللغۃ مصنفہ ثعالبی)
پہلے لوگوں میں شخصی خلافت ہوئی۔ جیسے مسیحؑ کے بعد اور موسٰیؑ کے بعد۔ پس اس مثال سے آیت کا مضمون واضح ہو گیا اور یہ بھی واضح ہو گیا کہ یہ خلافت انتخابی ہوگی نہ کہ نسلی‘ مسیحیوں میں تو نسلی ہو ہی نہ سکتی تھی‘ کیونکہ ان کے بڑے پادریوں کے لئے شادی حرام ہے اور یہود میں زیادہ تر خلافت الہام سے ہوئی۔ جیسے یوشع موسیٰ علیہ السلام کے خلیفہ ہوئے۔ اسی طرح داو‘د علیہ السلام موسیٰ علیہ السلام کے خلیفہ ہوئے اور وہ صاحبِ الہام تھے۔
Because it serves as a prelude to the introduction of the subject of Khilafat emphasis is repeatedly laid in vv. 52-55 on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of a Khalifah in Islam. The verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Holy Prophet’s Successors and the representatives of the whole nation. The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat will continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is, among many others, the Holy Prophet’s distinctive superiority over all other Prophets and Messengers of God. Our age has
Commentary:
This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.
The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and
above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.
The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.
The Quran has mentioned three kinds of Khalifahs:
(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).
(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).
(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).
Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."
The special marks and characteristics of these Khalifahs are:
(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.
(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;
(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and
(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.
The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.
The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.
1
گو لفظ عام ہیں مگر مراد یہ ہے کہ تم میں سے خلیفے بنائے گا۔ یہ عربی زبان کا قاعدہ ہے کہ کبھی عام لفظ ہوتے ہیں اور ایک شخص مراد ہوتا ہے۔ اور کبھی ایک شخص کا ذکر کیا جاتا ہے اور ایک جماعت مراد ہوتی ہے۔ (دیکھیئے فقہ اللغۃ مصنفہ ثعالبی)
2
پہلے لوگوں میں شخصی خلافت ہوئی۔ جیسے مسیحؑ کے بعد اور موسٰیؑ کے بعد۔ پس اس مثال سے آیت کا مضمون واضح ہو گیا اور یہ بھی واضح ہو گیا کہ یہ خلافت انتخابی ہوگی نہ کہ نسلی‘ مسیحیوں میں تو نسلی ہو ہی نہ سکتی تھی‘ کیونکہ ان کے بڑے پادریوں کے لئے شادی حرام ہے اور یہود میں زیادہ تر خلافت الہام سے ہوئی۔ جیسے یوشع موسیٰ علیہ السلام کے خلیفہ ہوئے۔ اسی طرح داو‘د علیہ السلام موسیٰ علیہ السلام کے خلیفہ ہوئے اور وہ صاحبِ الہام تھے۔
2630
Commentary:
This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.
The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and
above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.
The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.
The Quran has mentioned three kinds of Khalifahs:
(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).
(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).
(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).
Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."
The special marks and characteristics of these Khalifahs are:
(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.
(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;
(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and
(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.
The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.
The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.
2057
Because it serves as a prelude to the introduction of the subject of Khilafat emphasis is repeatedly laid in vv. 52-55 on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of a Khalifah in Islam. The verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Holy Prophet’s Successors and the representatives of the whole nation. The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat will continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is, among many others, the Holy Prophet’s distinctive superiority over all other Prophets and Messengers of God. Our age has
مُّحَمَّدٌ رَّسُولُ ٱللَّهِ ۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ ۖ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا ۖ سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ ۚ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا
9:123.
59:9.
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
9:123.
59:9.
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
9:123.
59:9.
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
1271
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
1272
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
1
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
2
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
c
9:123.
d
59:9.
3839
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
2785
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
2786
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَٰتَلَ ۚ أُو۟لَٰٓئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَٰتَلُوا۟ ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:96; 9:20.
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
4:96; 9:20.
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
Fall of Mecca or the Treaty of Hudaibiyah.
4:96; 9:20.
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
a
4:96; 9:20.
2
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
c
4:96; 9:20.
4153
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
c
4:96; 9:20.
2989
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
2990
Fall of Mecca or the Treaty of Hudaibiyah.