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لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ
此节经文被错误地认为包含对穆圣的忠告, 因为他曾向安拉祈求驱除麦加人。此处没有提及有这种祈祷文, 也没有这种祈祷文的场合。事实上, 不经安拉的允许, 先知绝不会祈求毁灭任何民族。本节经文的意思仅仅是答覆那些人, 他们把穆斯林在吴候德所遭受的挫折归因于他们不听经验丰富的人的忠告而离开这座城市的所谓错误。经文说, 这个一时的挫折是安拉无上的智慧使之发生的; 穆圣与这一事情无关。这一挫折的一个好结果是导致许多不信者信奉伊斯兰教, 其中有著名的哈立德。他们看到危难之际安拉是如何帮助穆圣的, 也看到安拉怎样保护穆圣的, 虽然穆圣曾一度孤军奋战。
This verse is erroneously considered to contain an admonition to the Holy Prophet for his having prayed to God to destroy the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a one. In fact, a Prophet never prays for the destruction of any people without the permission of God. The verse is meant only as an answer to those who attributed the reverse of Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. It says that the temporary reverse was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many disbelievers were guided to Islam, among them being the famous Khalid. They saw how God had helped the Holy Prophet in the hour of distress and how He had afforded him protection although, at one time, he was left all by himself in the battle.
Commentary:
This verse is erroneously supposed to contain a sort of admonition or warning to the Holy Prophet for his having prayed to God for the destruction of the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a prayer. In fact, a Prophet never prays for the destruction of any people without the permission of God.
The words are meant only as an answer to those who attributed the reverse of the Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. The Quran says that the result was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many were guided to acceptance of Islam, seeing how God helped the Holy Prophet and how He afforded him protection although he was left alone in the battle.
The verse also contains a reply to the hypocrites. ‘Abdullah bin Ubayy and his followers, who had deserted the Holy Prophet at Uhud, saying he had not followed their advice. It tells them that it was God Who was helping the Prophet, and Who, even after the reverse at Uhud, had fulfilled His promise regarding the ignominious retreat of the Meccans referred to in the preceding verse.
The words, that He might cut off a part of the disbelievers, and, or abase them, occurring in the preceding verse correspond to the words He may turn to them in mercy, and, or punish them, occurring in the present verse in the reverse order, the suggestion being that the part that will be cut off will be those who are to be punished by God, while those whom God will temporarily abase and who will return unsuccessful will be those to whom God is finally to turn in mercy; i.e. by returning safe, though unsuccessful, they will be afforded an opportunity to repent. Accordingly, we find that many of those who escaped alive were after-wards converted to Islam, and among them were men like Khalid, son of Walid; ‘Ikrimah, son of Abu Jahl; ‘Abdur-Rahman, son of Abu Bakr, and many others who later made a name in the history of Islam. Abu Sufyan, Commander of the Meccan army, was also among them.
The verse also throws light on the general nature of prophecies made by the Prophets of God. There is often an element of contingency or uncertainty in them; sometimes it is hidden and sometimes expressed as in the present verse. A clear alter-native is put forward here in the form of mercy and punishment to be shown according to the will of God. The reason for this is that prophecies do not proceed from a mechanical or rigid source which is arbitrary and inflexible, but from God, Who possesses both the quality of mercy and the power to punish, which He exercises, according as circumstances demand. In keeping with this principle, the Prophets of God hold out the hope of salvation on condition of genuine repentance, even when they utter unqualified predictions about the doom of their enemies.
278
此节经文被错误地认为包含对穆圣的忠告, 因为他曾向安拉祈求驱除麦加人。此处没有提及有这种祈祷文, 也没有这种祈祷文的场合。事实上, 不经安拉的允许, 先知绝不会祈求毁灭任何民族。本节经文的意思仅仅是答覆那些人, 他们把穆斯林在吴候德所遭受的挫折归因于他们不听经验丰富的人的忠告而离开这座城市的所谓错误。经文说, 这个一时的挫折是安拉无上的智慧使之发生的; 穆圣与这一事情无关。这一挫折的一个好结果是导致许多不信者信奉伊斯兰教, 其中有著名的哈立德。他们看到危难之际安拉是如何帮助穆圣的, 也看到安拉怎样保护穆圣的, 虽然穆圣曾一度孤军奋战。
413
Commentary:
This verse is erroneously supposed to contain a sort of admonition or warning to the Holy Prophet for his having prayed to God for the destruction of the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a prayer. In fact, a Prophet never prays for the destruction of any people without the permission of God.
The words are meant only as an answer to those who attributed the reverse of the Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. The Quran says that the result was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many were guided to acceptance of Islam, seeing how God helped the Holy Prophet and how He afforded him protection although he was left alone in the battle.
The verse also contains a reply to the hypocrites. ‘Abdullah bin Ubayy and his followers, who had deserted the Holy Prophet at Uhud, saying he had not followed their advice. It tells them that it was God Who was helping the Prophet, and Who, even after the reverse at Uhud, had fulfilled His promise regarding the ignominious retreat of the Meccans referred to in the preceding verse.
The words, that He might cut off a part of the disbelievers, and, or abase them, occurring in the preceding verse correspond to the words He may turn to them in mercy, and, or punish them, occurring in the present verse in the reverse order, the suggestion being that the part that will be cut off will be those who are to be punished by God, while those whom God will temporarily abase and who will return unsuccessful will be those to whom God is finally to turn in mercy; i.e. by returning safe, though unsuccessful, they will be afforded an opportunity to repent. Accordingly, we find that many of those who escaped alive were after-wards converted to Islam, and among them were men like Khalid, son of Walid; ‘Ikrimah, son of Abu Jahl; ‘Abdur-Rahman, son of Abu Bakr, and many others who later made a name in the history of Islam. Abu Sufyan, Commander of the Meccan army, was also among them.
The verse also throws light on the general nature of prophecies made by the Prophets of God. There is often an element of contingency or uncertainty in them; sometimes it is hidden and sometimes expressed as in the present verse. A clear alter-native is put forward here in the form of mercy and punishment to be shown according to the will of God. The reason for this is that prophecies do not proceed from a mechanical or rigid source which is arbitrary and inflexible, but from God, Who possesses both the quality of mercy and the power to punish, which He exercises, according as circumstances demand. In keeping with this principle, the Prophets of God hold out the hope of salvation on condition of genuine repentance, even when they utter unqualified predictions about the doom of their enemies.
476
This verse is erroneously considered to contain an admonition to the Holy Prophet for his having prayed to God to destroy the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a one. In fact, a Prophet never prays for the destruction of any people without the permission of God. The verse is meant only as an answer to those who attributed the reverse of Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. It says that the temporary reverse was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many disbelievers were guided to Islam, among them being the famous Khalid. They saw how God had helped the Holy Prophet in the hour of distress and how He had afforded him protection although, at one time, he was left all by himself in the battle.
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.
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
4:177.
4:177.
4:177.
b
4:177.
a
4:177.
a
4:177.
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًا
9:104; 33:74; 42:26.
آیت میں عَظِیْم کا لفظ ہے مگر اردو میں ’’بہت جھک جاؤ‘‘ نہیں کہتے بلکہ ’’بالکل جھک جاؤ‘‘ کہتے ہیں۔ اس لئے ’’بالکل‘‘ ترجمہ کیا گیا ہے۔
9:104; 33:74; 42:26.
9:104; 33:74; 42:26.
Commentary:
In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude.
a
9:104; 33:74; 42:26.
2
آیت میں عَظِیْم کا لفظ ہے مگر اردو میں ’’بہت جھک جاؤ‘‘ نہیں کہتے بلکہ ’’بالکل جھک جاؤ‘‘ کہتے ہیں۔ اس لئے ’’بالکل‘‘ ترجمہ کیا گیا ہے۔
a
9:104; 33:74; 42:26.
506
Commentary:
In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude.
b
9:104; 33:74; 42:26.
فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
6:55; 20:83; 25:72.
6:55; 20:83; 25:72.
6:55; 20:83; 25:72.
a
6:55; 20:83; 25:72.
a
6:55; 20:83; 25:72.
a
6:55; 20:83; 25:72.
أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
为了拯救人类不需要代替别人的牺牲。安拉自己会宽恕一切罪恶。只需要一颗真正悔悟之心就能求取他的宽恕。
No vicarious sacrifice is needed for the salvation of man. God Himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness.
Commentary:
No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.
388
为了拯救人类不需要代替别人的牺牲。安拉自己会宽恕一切罪恶。只需要一颗真正悔悟之心就能求取他的宽恕。
705
Commentary:
No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.
779
No vicarious sacrifice is needed for the salvation of man. God Himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness.
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Commentary:
The pronoun "their" in the words, the wrath of their hearts, refers to disbelievers, and the sentence means that God may thereby do away with the wrath that had been kindled in the hearts of disbelievers against Muslims. This could be done in two ways: (1) by crushing their power completely and forever; or (2) by making them accept Islam. Both of these means are intended here, for there were some who were destroyed and their power crushed and there were others who saw the light and voluntarily embraced Islam. The following words, And Allah turns with mercy to whomsoever He pleases, obviously refer to the latter class.
1178
Commentary:
The pronoun "their" in the words, the wrath of their hearts, refers to disbelievers, and the sentence means that God may thereby do away with the wrath that had been kindled in the hearts of disbelievers against Muslims. This could be done in two ways: (1) by crushing their power completely and forever; or (2) by making them accept Islam. Both of these means are intended here, for there were some who were destroyed and their power crushed and there were others who saw the light and voluntarily embraced Islam. The following words, And Allah turns with mercy to whomsoever He pleases, obviously refer to the latter class.
ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
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.
وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًا صَٰلِحًا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
The verse may refer to those Muslims who did possess an excuse, but it was not strong enough to justify their staying behind. Their number, according to different reports, varied from seven to ten. As a self-inflicted punishment for their offence, these men bound themselves to the pillars of the Mosque at Medina, and when the Holy Prophet entered it to offer Prayers, they begged him to pardon them to which he replied that he could not do so unless so commanded by God. When this verse was revealed, they were ordered to be released.
Commentary:
The verse refers to those Muslims who did possess an excuse, but it was not strong enough to justify their staying behind (see note on 9:95 above). Their number, according to different reports, varied from seven to ten. As a self-inflicted punishment for their offence, these men bound themselves to the pillars of the Mosque at Medina, and when the Holy Prophet entered it to offer Prayers, they begged him to pardon them, to which he replied that he could not do it unless so commanded by God. When, however, this verse was revealed, they were ordered to be released.
1251
Commentary:
The verse refers to those Muslims who did possess an excuse, but it was not strong enough to justify their staying behind (see note on 9:95 above). Their number, according to different reports, varied from seven to ten. As a self-inflicted punishment for their offence, these men bound themselves to the pillars of the Mosque at Medina, and when the Holy Prophet entered it to offer Prayers, they begged him to pardon them, to which he replied that he could not do it unless so commanded by God. When, however, this verse was revealed, they were ordered to be released.
1215
The verse may refer to those Muslims who did possess an excuse, but it was not strong enough to justify their staying behind. Their number, according to different reports, varied from seven to ten. As a self-inflicted punishment for their offence, these men bound themselves to the pillars of the Mosque at Medina, and when the Holy Prophet entered it to offer Prayers, they begged him to pardon them to which he replied that he could not do so unless so commanded by God. When this verse was revealed, they were ordered to be released.
وَءَاخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
9:118.
یعنی ان کے خلاف کوئی کارروائی نہیں جاتی جب تک اللہ کا حکم نہ اترے۔
9:118.
They were Hilal Ibn-e-Umayyah, Murarah Ibn-e-Rabi‘ah and Ka‘b Ibn-e-Malik. The Holy Prophet deferred pronouncing his decision regarding them in obedience to Divine command (Bukhari).
Important Words:
مرجون (whose case has been postponed) is derived from ارجاء which again is derived from رجأ. They say ارجاء الامر i.e. he postponed, put off or delayed the affair. مرجون(which is really مرجئون) means, those who have been delayed or put off or postponed, i.e. the consideration of whose case has been postponed or deferred (Lane & Aqrab).
Commentary:
The reference here is to yet another party which consisted of three Medinite Muslims, Hilal, Murarah and Ka‘b. The Holy Prophet deferred pronouncing his decision regarding them. This he did to keep them in a state of suspense for sometime. The feeling of extreme uneasiness caused by the state of suspense served as a sort of atonement for their remissness and they were subsequently pardoned (see 9:118 below). In the meantime, the Quran proceeds to speak of other people.
b
9:118.
4
یعنی ان کے خلاف کوئی کارروائی نہیں جاتی جب تک اللہ کا حکم نہ اترے۔
a
9:1181255
Important Words:
مرجون (whose case has been postponed) is derived from ارجاء which again is derived from رجأ. They say ارجاء الامر i.e. he postponed, put off or delayed the affair. مرجون(which is really مرجئون) means, those who have been delayed or put off or postponed, i.e. the consideration of whose case has been postponed or deferred (Lane & Aqrab).
Commentary:
The reference here is to yet another party which consisted of three Medinite Muslims, Hilal, Murarah and Ka‘b. The Holy Prophet deferred pronouncing his decision regarding them. This he did to keep them in a state of suspense for sometime. The feeling of extreme uneasiness caused by the state of suspense served as a sort of atonement for their remissness and they were subsequently pardoned (see 9:118 below). In the meantime, the Quran proceeds to speak of other people.
b
9:118.
1216
They were Hilal Ibn-e-Umayyah, Murarah Ibn-e-Rabi‘ah and Ka‘b Ibn-e-Malik. The Holy Prophet deferred pronouncing his decision regarding them in obedience to Divine command (Bukhari).
وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
9:106.
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
9:106.
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
9:106.
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
a
9:106.
1265
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1223
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ
这节经文有助于解释9:101节经文。
The verse helps to explain 9:101.
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
578
这节经文有助于解释9:101节经文。
1273
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
1226
The verse helps to explain 9:101.
وَمَن تَابَ وَعَمِلَ صَٰلِحًا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًا
5:40; 20:83; 28:68.
5:40; 20:83; 28:68.
5:40; 20:83; 28:68.
Commentary:
True and sincere repentance must be followed by good works. There can be no true repentance without good works. This is why the word تاب i.e. repents, in the verse is followed by the expression عمل صالحاً i.e. and does good works.
d
5:40; 20:83; 28:68.
c
5:40; 20:83; 28:68.
2698
Commentary:
True and sincere repentance must be followed by good works. There can be no true repentance without good works. This is why the word تاب i.e. repents, in the verse is followed by the expression عمل صالحاً i.e. and does good works.
e
5:40; 20:83; 28:68.
لِّيَجْزِىَ ٱللَّهُ ٱلصَّٰدِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ ٱلْمُنَٰفِقِينَ إِن شَآءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
48:6, 7.
48:6, 7.
48:7.
a
48:6, 7.
a
48:7.
a
48:6, 7.
لِّيُعَذِّبَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَٰتِ وَيَتُوبَ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًۢا
4:28; 9:104.
4:28; 9:104.
4:28, 9:104.
Commentary:
The verse means to say that with the revelation of the Shari‘ah the people became split up into two classes: (1) Those acting upon it came to be known as believers and received the favours and grace of God. (2) Those who rejected and defied it got the unenviable appellation of hypocrites and idolaters and were visited with Divine punishment.
a
4:28; 9:104.
a
4:28, 9:104.
3129
Commentary:
The verse means to say that with the revelation of the Shari‘ah the people became split up into two classes: (1) Those acting upon it came to be known as believers and received the favours and grace of God. (2) Those who rejected and defied it got the unenviable appellation of hypocrites and idolaters and were visited with Divine punishment.
a
4:28; 9:104.
إِنَّ ٱلَّذِينَ فَتَنُوا۟ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ ثُمَّ لَمْ يَتُوبُوا۟ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
2
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔