وَكَانَ ٱللَّهُ عَلِيمًا
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "وَكَانَ ٱللَّهُ عَلِيمًا".
وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
2:287; 99:9.
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
2:287; 99:9.
2:287; 99:9.
c
2:287; 99:9.
1
اصل لفظ کَسَبَ ہے جس کے معنے کمانے کے ہیں۔ لیکن یہ لفظ عربی میں کسی فعل کے ایسے طور پر کرنے کے لئے بھی استعمال ہوتا ہے جسے بالارادہ کیا جائے۔ گو اس کے نتیجہ کی امیدنہ ہو۔ اردو میں اس کا ترجمہ ’’کمانا‘‘ کرنا محاورہ کے خلاف ہے۔ اس لئے ’’کرے‘‘ ترجمہ کیا گیا ہے۔ لیکن مراد ایسے طور پر کام کرنا ہے کہ ارادہ شامل ہو اور نتیجہ کی توقع یا خوف نہ ہو۔
b
2:287; 99:9.
b
2:287; 99:9.
إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
6:55; 16:120; 24:6.
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
6:55; 16:120; 24:6.
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
6:55; 16:120; 24:6.
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
319
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
320
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
a
6:55; 16:120; 24:6.
498
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
578
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
579
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًٔا ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ ٱللَّهِ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
58:5.
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
58:5.
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
9:5.
b
58:5.
a
58:5.
561
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
58:5.
649
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
650
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
651
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
وَلَا تَهِنُوا۟ فِى ٱبْتِغَآءِ ٱلْقَوْمِ ۖ إِن تَكُونُوا۟ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
3:147.
3:147.
3:147.
Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.
c
3:147.
a
3:147.
573
Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.
a
3:147.
يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
1
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
634
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
۞ تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُـْٔوِىٓ إِلَيْكَ مَن تَشَآءُ ۖ وَمَنِ ٱبْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَآ ءَاتَيْتَهُنَّ كُلُّهُنَّ ۚ وَٱللَّهُ يَعْلَمُ مَا فِى قُلُوبِكُمْ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمًا
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
1036
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
1
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
2
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
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Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
2363
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
هُوَ ٱلَّذِىٓ أَنزَلَ ٱلسَّكِينَةَ فِى قُلُوبِ ٱلْمُؤْمِنِينَ لِيَزْدَادُوٓا۟ إِيمَٰنًا مَّعَ إِيمَٰنِهِمْ ۗ وَلِلَّهِ جُنُودُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
The expression shows that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyah the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that Divine hosts were with them. That is why when a false news reached Hudaibiyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Holy Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
9:26.
33:10; 74:32.
Commentary:
Twice, in this Surah has the statement been made that "God sent down tranquillity upon the believers" (see v. 27) and twice the declaration that "to Allah belong the hosts of the heavens and the earth." These expressions show that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyyah, the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that divine hosts were with them. That is why when a false news reached Hudaibiyyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
a
9:26.
b
33:10; 74:32.
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Commentary:
Twice, in this Surah has the statement been made that "God sent down tranquillity upon the believers" (see v. 27) and twice the declaration that "to Allah belong the hosts of the heavens and the earth." These expressions show that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyyah, the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that divine hosts were with them. That is why when a false news reached Hudaibiyyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.
2768
The expression shows that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyah the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that Divine hosts were with them. That is why when a false news reached Hudaibiyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Holy Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.