يَمْسَسْكُمْ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "يَمْسَسْكُمْ".
إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُۥ ۚ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ
4:105.
另外3:166说穆斯林使不信者受到的创伤是他们自己所遭受的两倍。这是指白德尔战役, 当时七十个麦加人战死, 七十人被俘, 总计一百四十人。相反, 在吴侯德战役中, 七十个穆斯林阵亡, 但没有被俘。这样, 与穆斯林自己在吴侯德战役中所受创伤相比铰, 他们使不信者在白德尔战役中遭到了两倍的创伤。然而, 只计算一下两场战役中战死者的数目, 则本节经文提到的穆斯林和不信者的损失是一样的。也可以认为本节经文指的是灾难的性质, 这在双方面是一样的。因此, 下面第166节经文可以被认为是指 (灾难的) 数量, 而这节经文是指损失的质量。
4:105.
Elsewhere (3:166), it is said that Muslims inflicted upon disbelievers an injury double of what they themselves had suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but not one of them was taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Taking into account, however, only those killed in the two battles, the loss of Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case verse 166 below might be taken to refer to the quantity and the present verse to the quality of the loss.
"Days of prosperity" or days of misfortune."
God being Omniscient does not stand in need of adding to His knowledge. It is only the act of distinguishing between two things that is meant here. Knowledge (‘Ilm) is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence; and the other in knowing when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in time of misfortune.
4:105.
Important Words:
یعلم (distinguish) is derived from علم which ordinarily means, he knew, but is also used in the sense of distinguishing. Ibn Jarir says under this verse that the expression لا علم عبد الله من عمر means, لاعرف ھذا من ھذا i.e. that I may distinguish ‘Abdullah from ‘Umar. The word is used in this sense in 2:144 and 2:221 also. In fact, God, being Omniscient, does not stand in need of knowing a thing, for everything is ever known to Him. It is only distinguishing between two things that is meant. Even, however, if علم is taken here in the sense of knowing, the expression may be explained by the fact that knowledge is of two kinds. One kind of knowledge consists of knowing a thing before it comes into existence; and the other kind consists of knowing it when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
Commentary:
Elsewhere (in 3:166 below) it is said that Muslims inflicted upon disbelievers an injury double of what they themselves suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but none of them were taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Counting, however, only those killed in the two battles, the loss to Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case, verse 166 below might be taken to refer to quantity and the present verse to quality.
The word "days" is used both for the "days of success" and the "days of misfortune". Here either of these may be taken, but preferably the latter.
The words, And such days We cause to alternate, mean that even believers sometimes suffer reverses. If it were not so, then there would be little credit in being a believer. No effort is required to find or see the sun, and so one deserves no reward for it. In matters of faith, therefore, there is always present an element of secrecy, and only those who are seriously and earnestly desirous of knowing the truth discern and accept it. Hence, they become deserving of reward in the sight of God. The words also implied a prophecy that the reverse at Uhud was to be followed by victory for the Muslims; and so it actually came to pass.
The words, Allah may distinguish those who believe, signify that misfortunes are also intended to make the faith of true believers evident to all. When believers endure trials with patience and steadfastness and do not swerve from the path of faith, their sincerity becomes evident. Trials also serve to distinguish true believers from hypocrites. If there had been no trials, the hypocrisy of men like ‘Abdullah bin Ubayy and his associates would have remained undetected and unknown.
The word شھداء (witnesses) does not here mean martyrs, for a true Muslim is always a martyr if killed in the cause of God. Moreover, there is no sense in saying that the reverse at Uhud was meant to take martyrs from among Muslims. Here, therefore, the word means witnesses. The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in times of misfortune. They are eloquent witnesses to the truth of Islam.
The word unjust at the end of the verse signifies that in view of the facts stated above, it is unjust to find fault with Islam on the basis of such reverses.
h
4:105.
280
另外3:166说穆斯林使不信者受到的创伤是他们自己所遭受的两倍。这是指白德尔战役, 当时七十个麦加人战死, 七十人被俘, 总计一百四十人。相反, 在吴侯德战役中, 七十个穆斯林阵亡, 但没有被俘。这样, 与穆斯林自己在吴侯德战役中所受创伤相比铰, 他们使不信者在白德尔战役中遭到了两倍的创伤。然而, 只计算一下两场战役中战死者的数目, 则本节经文提到的穆斯林和不信者的损失是一样的。也可以认为本节经文指的是灾难的性质, 这在双方面是一样的。因此, 下面第166节经文可以被认为是指 (灾难的) 数量, 而这节经文是指损失的质量。
a
4:105.
424
Important Words:
یعلم (distinguish) is derived from علم which ordinarily means, he knew, but is also used in the sense of distinguishing. Ibn Jarir says under this verse that the expression لا علم عبد الله من عمر means, لاعرف ھذا من ھذا i.e. that I may distinguish ‘Abdullah from ‘Umar. The word is used in this sense in 2:144 and 2:221 also. In fact, God, being Omniscient, does not stand in need of knowing a thing, for everything is ever known to Him. It is only distinguishing between two things that is meant. Even, however, if علم is taken here in the sense of knowing, the expression may be explained by the fact that knowledge is of two kinds. One kind of knowledge consists of knowing a thing before it comes into existence; and the other kind consists of knowing it when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
Commentary:
Elsewhere (in 3:166 below) it is said that Muslims inflicted upon disbelievers an injury double of what they themselves suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but none of them were taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Counting, however, only those killed in the two battles, the loss to Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case, verse 166 below might be taken to refer to quantity and the present verse to quality.
The word "days" is used both for the "days of success" and the "days of misfortune". Here either of these may be taken, but preferably the latter.
The words, And such days We cause to alternate, mean that even believers sometimes suffer reverses. If it were not so, then there would be little credit in being a believer. No effort is required to find or see the sun, and so one deserves no reward for it. In matters of faith, therefore, there is always present an element of secrecy, and only those who are seriously and earnestly desirous of knowing the truth discern and accept it. Hence, they become deserving of reward in the sight of God. The words also implied a prophecy that the reverse at Uhud was to be followed by victory for the Muslims; and so it actually came to pass.
The words, Allah may distinguish those who believe, signify that misfortunes are also intended to make the faith of true believers evident to all. When believers endure trials with patience and steadfastness and do not swerve from the path of faith, their sincerity becomes evident. Trials also serve to distinguish true believers from hypocrites. If there had been no trials, the hypocrisy of men like ‘Abdullah bin Ubayy and his associates would have remained undetected and unknown.
The word شھداء (witnesses) does not here mean martyrs, for a true Muslim is always a martyr if killed in the cause of God. Moreover, there is no sense in saying that the reverse at Uhud was meant to take martyrs from among Muslims. Here, therefore, the word means witnesses. The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in times of misfortune. They are eloquent witnesses to the truth of Islam.
The word unjust at the end of the verse signifies that in view of the facts stated above, it is unjust to find fault with Islam on the basis of such reverses.
d
4:105.
488
Elsewhere (3:166), it is said that Muslims inflicted upon disbelievers an injury double of what they themselves had suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but not one of them was taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Taking into account, however, only those killed in the two battles, the loss of Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case verse 166 below might be taken to refer to the quantity and the present verse to the quality of the loss.
488A
"Days of prosperity" or days of misfortune."
489
God being Omniscient does not stand in need of adding to His knowledge. It is only the act of distinguishing between two things that is meant here. Knowledge (‘Ilm) is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence; and the other in knowing when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
490
The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in time of misfortune.