نَّبِىُّ
Appears 16 times in Quran
Derived Words (1)
Words derived from the stem "نَّبِىُّ".
- Prophet
- The Prophet
Occurrences in Quran
Found 16 verses containing "نَّبِىُّ".
إِنَّ أَوْلَى ٱلنَّاسِ بِإِبْرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِىُّ وَٱلَّذِينَ ءَامَنُوا۟ ۗ وَٱللَّهُ وَلِىُّ ٱلْمُؤْمِنِينَ
16:124.
16:124.
16:124.
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
e
16:124.
c
16:124.
357
Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching.
d
16:124.
يَٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَٰجُهُۥٓ أُمَّهَٰتُهُمْ ۗ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
3096
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
2349
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
يَٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
8:63.
8:63.
8:63.
Commentary:
The words من اتبعك (those who follow thee) are grammatically in apposition to the pronoun (thee) in حسبك (sufficient for thee). It is thus wrong to translate the verse as "Allah is sufficient for thee and so are those who follow thee." The sufficing of God relates both to the Prophet and his followers.
e
8:63.
c
8:63.
1152
Commentary:
The words من اتبعك (those who follow thee) are grammatically in apposition to the pronoun (thee) in حسبك (sufficient for thee). It is thus wrong to translate the verse as "Allah is sufficient for thee and so are those who follow thee." The sufficing of God relates both to the Prophet and his followers.
a
8:63.
يَٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌ يَغْلِبُوٓا۟ أَلْفًا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
4:85.
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
4:85.
The verse seems to give 20 as the minimum number that makes a fighting party.
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
4:85.
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
a
4:85.
1
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
2
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
a
4:85.
1153
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
b
4:85.
1141
The verse seems to give 20 as the minimum number that makes a fighting party.
1142
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
‘Abbas, the Prophet’s uncle was taken prisoner at Badr. When subsequently he embraced Islam and came over to the Holy Prophet, he requested, on the authority of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case. The Holy Prophet granted his request (Jarir, x. 31).
Commentary:
The words of this verse, addressed to the Meccan prisoners in the hands of the Muslims, are meant by way of consolation. If they have been made to pay ransom for their release, they should not grieve, for if God sees some good in their hearts, He will not only forgive them their past errors but will also amply repay them for their financial loss. One of the prisoners taken at Badr was ‘Abbas, an uncle of the Holy Prophet. Some Muslims recommended him to the Holy Prophet for a free release in consideration of his near relationship to the Prophet and of his being a believer at heart, but the Holy Prophet refused to make any exception in his favour and declared that like other prisoners, he too should pay ransom for his release. When, however, he subsequently embraced Islam openly and came over to the Holy Prophet, he requested, on the basis of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case, and the Holy Prophet granted his request (Jarir, x. 31).
1158
Commentary:
The words of this verse, addressed to the Meccan prisoners in the hands of the Muslims, are meant by way of consolation. If they have been made to pay ransom for their release, they should not grieve, for if God sees some good in their hearts, He will not only forgive them their past errors but will also amply repay them for their financial loss. One of the prisoners taken at Badr was ‘Abbas, an uncle of the Holy Prophet. Some Muslims recommended him to the Holy Prophet for a free release in consideration of his near relationship to the Prophet and of his being a believer at heart, but the Holy Prophet refused to make any exception in his favour and declared that like other prisoners, he too should pay ransom for his release. When, however, he subsequently embraced Islam openly and came over to the Holy Prophet, he requested, on the basis of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case, and the Holy Prophet granted his request (Jarir, x. 31).
1146
‘Abbas, the Prophet’s uncle was taken prisoner at Badr. When subsequently he embraced Islam and came over to the Holy Prophet, he requested, on the authority of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case. The Holy Prophet granted his request (Jarir, x. 31).
يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
66:10.
66:10.
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
66:10.
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
b
66:10.
a
66:10.
1227
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
g
66:10.
1199
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِدًا وَمُبَشِّرًا وَنَذِيرًا
نگران کے معنے یہ نہیں کہ رسول کریم صلی اللہ علیہ وسلم اپنے زمانہ کے لوگوں پر بطورداروغہ مقرر کئے گئے ہیں۔ کیونکہ قرآن کریم میں صاف آتا ہے کہ لَسْتَ عَلَیْھِمْ بِمُصَیْطِرٍ۔ مراد یہ ہے کہ تو عملی نمونہ سے ان پر نگران ہوگا نہ کہ جبر کے ذریعہ۔
25:57; 35:25; 48:9.
Commentary:
In this and the next verse five prominent qualities of the Holy Prophet have been mentioned to show that he possesses all the necessary qualifications which a spiritual leader who is entrusted with the divine mission "to bring men out of darkness into light," should possess; (1) he is a witness i.e. a promulgator of the Law and a model; (2) he is a bearer of glad tidings, i.e. God has not lost interest in men and continues to send His Messengers and Prophets to reclaim lost humanity when there is need for one; (3) he is a Warner telling men that if they did not benefit from his teaching and persisted in their evil ways, they will come to grief; (4) he is a Summoner unto Allah by His command, i.e. he is not a self-appointed Reformer but a Divinely-commissioned teacher; and (5) he is a Lamp that gives light, i.e. now, he alone is "the light and the way."
2
نگران کے معنے یہ نہیں کہ رسول کریم صلی اللہ علیہ وسلم اپنے زمانہ کے لوگوں پر بطورداروغہ مقرر کئے گئے ہیں۔ کیونکہ قرآن کریم میں صاف آتا ہے کہ لَسْتَ عَلَیْھِمْ بِمُصَیْطِرٍ۔ مراد یہ ہے کہ تو عملی نمونہ سے ان پر نگران ہوگا نہ کہ جبر کے ذریعہ۔
e
25:57; 35:25; 48:9.
3108
Commentary:
In this and the next verse five prominent qualities of the Holy Prophet have been mentioned to show that he possesses all the necessary qualifications which a spiritual leader who is entrusted with the divine mission "to bring men out of darkness into light," should possess; (1) he is a witness i.e. a promulgator of the Law and a model; (2) he is a bearer of glad tidings, i.e. God has not lost interest in men and continues to send His Messengers and Prophets to reclaim lost humanity when there is need for one; (3) he is a Warner telling men that if they did not benefit from his teaching and persisted in their evil ways, they will come to grief; (4) he is a Summoner unto Allah by His command, i.e. he is not a self-appointed Reformer but a Divinely-commissioned teacher; and (5) he is a Lamp that gives light, i.e. now, he alone is "the light and the way."
يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَٰجَكَ ٱلَّٰتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَٰلَٰتِكَ ٱلَّٰتِى هَاجَرْنَ مَعَكَ وَٱمْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ ٱلْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِىٓ أَزْوَٰجِهِمْ وَمَا مَلَكَتْ أَيْمَٰنُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
1
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
2
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
3
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
4
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
5
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
3111
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
2362
This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with