وَہُمۡ
Appears 104 times in Quran
Occurrences in Quran
Found 50 verses containing "وَہُمۡ".
مَنۡ جَآءَ بِالۡحَسَنَۃِ فَلَہٗ خَیۡرٌ مِّنۡہَا وَہُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ
4:41; 6:161; 28:85.
4:41; 6:161; 28:85.
4:41; 6:161; 28:85.
Commentary:
Those who believed in the Holy Prophet and did righteous deeds had a good reward and became immune from all fear and apprehension about the future. And the burning of heart, as says the next verse, was the lot of the disbelievers and evildoers. These verses may also apply to the condition of believers and disbelievers in the life after death.
a
4:41; 6:161; 28:85.
a
4:41; 6:161; 28:85.
2872
Commentary:
Those who believed in the Holy Prophet and did righteous deeds had a good reward and became immune from all fear and apprehension about the future. And the burning of heart, as says the next verse, was the lot of the disbelievers and evildoers. These verses may also apply to the condition of believers and disbelievers in the life after death.
a
4:41; 6:161; 28:85.
۞ وَحَرَّمۡنَا عَلَیۡہِ الۡمَرَاضِعَ مِنۡ قَبۡلُ فَقَالَتۡ ہَلۡ اَدُلُّکُمۡ عَلٰۤی اَہۡلِ بَیۡتٍ یَّکۡفُلُوۡنَہٗ لَکُمۡ وَہُمۡ لَہٗ نٰصِحُوۡنَ
20:41.
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
20:41.
20:41.
a
20:41.
1
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
a
20:41.
a
20:41.
۞ اَفَتَطۡمَعُوۡنَ اَنۡ یُّؤۡمِنُوۡا لَکُمۡ وَقَدۡ کَانَ فَرِیۡقٌ مِّنۡہُمۡ یَسۡمَعُوۡنَ کَلٰمَ اللّٰہِ ثُمَّ یُحَرِّفُوۡنَہٗ مِنۡۢ بَعۡدِ مَا عَقَلُوۡہُ وَہُمۡ یَعۡلَمُوۡنَ
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
a
3:79; 4:47; 5:14, 42.
82
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
اَلَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَعۡرِفُوۡنَہٗ کَمَا یَعۡرِفُوۡنَ اَبۡنَآءَہُمۡ ۖ وَاِنَّ فَرِیۡقًا مِّنۡہُمۡ لَیَکۡتُمُوۡنَ الۡحَقَّ وَہُمۡ یَعۡلَمُوۡنَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَمَاتُوۡا وَہُمۡ کُفَّارٌ اُولٰٓئِکَ عَلَیۡہِمۡ لَعۡنَۃُ اللّٰہِ وَالۡمَلٰٓئِکَۃِ وَالنَّاسِ اَجۡمَعِیۡنَ
3:88.
3:88.
3:88.
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
c
3:88.
a
3:88.
168
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
b
3:88.
اَحَسِبَ النَّاسُ اَنۡ یُّتۡرَکُوۡۤا اَنۡ یَّقُوۡلُوۡۤا اٰمَنَّا وَہُمۡ لَا یُفۡتَنُوۡنَ
3:180; 9:16.
3:180; 9:16.
3:180; 9:16.
Commentary:
The preceding Surah ended on the note that the Holy Prophet will come back as victor and conqueror to his native town, Mecca, from where he had been driven out as a friendless fugitive. The present Surah opens with the warning to believers that long, hard work and hardships and privations patiently borne are the sine qua non of success in life. This law applies as much to communities and nations as to individuals. Mere lip-profession of faith is not enough. Individuals and communities have to go through the fire of trials and tribulations to achieve their ends. The greater and harder the sacrifice, the more glorious and enduring the success.
c
3:180; 9:16.
c
3:180; 9:16.
2940
Commentary:
The preceding Surah ended on the note that the Holy Prophet will come back as victor and conqueror to his native town, Mecca, from where he had been driven out as a friendless fugitive. The present Surah opens with the warning to believers that long, hard work and hardships and privations patiently borne are the sine qua non of success in life. This law applies as much to communities and nations as to individuals. Mere lip-profession of faith is not enough. Individuals and communities have to go through the fire of trials and tribulations to achieve their ends. The greater and harder the sacrifice, the more glorious and enduring the success.
c
3:180; 9:16.
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ خَرَجُوۡا مِنۡ دِیٰرِہِمۡ وَہُمۡ اُلُوۡفٌ حَذَرَ الۡمَوۡتِ فَقَالَ لَہُمُ اللّٰہُ مُوۡتُوۡا ثُمَّ اَحۡیٰہُمۡ ۚ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
5:27.
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
5:27.
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
5:27.
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
5
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
6
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
b
5:27.
250
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
300
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
301
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
302
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
303
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
وَلَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِہٖ فَلَبِثَ فِیۡہِمۡ اَلۡفَ سَنَۃٍ اِلَّا خَمۡسِیۡنَ عَامًا فَاَخَذَہُمُ الطُّوۡفَانُ وَہُمۡ ظٰلِمُوۡنَ
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
971
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
2
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
2951
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
2243
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
وَاتَّقُوۡا یَوۡمًا تُرۡجَعُوۡنَ فِیۡہِ اِلَی اللّٰہِ ۖ ثُمَّ تُوَفّٰی کُلُّ نَفۡسٍ مَّا کَسَبَتۡ وَہُمۡ لَا یُظۡلَمُوۡنَ
2:273.
See 2:273.
See 2:273.
Commentary:
The verse sums up the discussion on the subject of taking interest by warning the people that the day is coming when they will be made to stand before God and render an account of their deeds. They should remember the principle, "Do as you would be done by". The Holy Prophet is reported to have said,
"None of you can be deemed to be a true believer, unless he likes for his brother what he likes for himself" (Bukhari & Muslim).
a
2:273.
a
See 2:273.
288
Commentary:
The verse sums up the discussion on the subject of taking interest by warning the people that the day is coming when they will be made to stand before God and render an account of their deeds. They should remember the principle, "Do as you would be done by". The Holy Prophet is reported to have said,
"None of you can be deemed to be a true believer, unless he likes for his brother what he likes for himself" (Bukhari & Muslim).
a
See 2:273.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ اُوۡتُوۡا نَصِیۡبًا مِّنَ الۡکِتٰبِ یُدۡعَوۡنَ اِلٰی کِتٰبِ اللّٰہِ لِیَحۡکُمَ بَیۡنَہُمۡ ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡہُمۡ وَہُمۡ مُّعۡرِضُوۡنَ
24:49.
24:49.
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
24:49.
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
e
24:49.
b
24:49.
315
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
b
24:49.
389
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
فَکَیۡفَ اِذَا جَمَعۡنٰہُمۡ لِیَوۡمٍ لَّا رَیۡبَ فِیۡہِ وَوُفِّیَتۡ کُلُّ نَفۡسٍ مَّا کَسَبَتۡ وَہُمۡ لَا یُظۡلَمُوۡنَ
3:10; 4:88; 45:27.
3:10; 4:88; 45:27.
The verse constitutes an emphatic contradiction of the doctrine that the blood of any person, and not one’s own good works, can bring about salvation.
3:10; 4:88; 45:27.
Commentary:
The People of the Book are here called upon to imagine how they will fare when they will have to render an account of their deeds before God on the Day of Judgement and will find to their mortification that the fact of their being descendants of God’s Prophets or their belief in the crucifixion of Jesus will not save them from the punishment of Hell.
The clause, When every soul shall be paid in full what it has earned, shows that the reference to forgers of lies mentioned in the previous verse is particularly to Christians. This verse is an emphatic contradiction of the doctrine that the blood of anyone, and not one’s own good works, can be a means of salvation.
a
3:10; 4:88; 45:27.
b
3:10; 4:88; 45:27.
317
Commentary:
The People of the Book are here called upon to imagine how they will fare when they will have to render an account of their deeds before God on the Day of Judgement and will find to their mortification that the fact of their being descendants of God’s Prophets or their belief in the crucifixion of Jesus will not save them from the punishment of Hell.
The clause, When every soul shall be paid in full what it has earned, shows that the reference to forgers of lies mentioned in the previous verse is particularly to Christians. This verse is an emphatic contradiction of the doctrine that the blood of anyone, and not one’s own good works, can be a means of salvation.
a
3:10; 4:88; 45:27.
391
The verse constitutes an emphatic contradiction of the doctrine that the blood of any person, and not one’s own good works, can bring about salvation.
۞ وَمِنۡ اَہۡلِ الۡکِتٰبِ مَنۡ اِنۡ تَاۡمَنۡہُ بِقِنۡطَارٍ یُّؤَدِّہٖۤ اِلَیۡکَ وَمِنۡہُمۡ مَّنۡ اِنۡ تَاۡمَنۡہُ بِدِیۡنَارٍ لَّا یُؤَدِّہٖۤ اِلَیۡکَ اِلَّا مَا دُمۡتَ عَلَیۡہِ قَآئِمًا ۗ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لَیۡسَ عَلَیۡنَا فِی الۡاُمِّیّٖنَ سَبِیۡلٌ وَّیَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَہُمۡ یَعۡلَمُوۡنَ
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
3
ڈھیر قِنْطَار کا ترجمہ ہے مگر اردو میں ڈھیر نہیں کہتے۔ بلکہ کسی چیز کا ڈھیر کہتے ہیں اس لئے ہم نے مال کا لفظ زائد کر دیا ہے اور اسے بریکٹ میں رکھا ہے کیونکہ اس کے بغیر صحیح معنے ظاہر نہ ہوتے تھے۔
364
Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth.
429
In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22: 25; Lev. 25: 36, 37; Deut. 23: 20).
وَاِنَّ مِنۡہُمۡ لَفَرِیۡقًا یَّلۡوٗنَ اَلۡسِنَتَہُمۡ بِالۡکِتٰبِ لِتَحۡسَبُوۡہُ مِنَ الۡکِتٰبِ وَمَا ہُوَ مِنَ الۡکِتٰبِ وَیَقُوۡلُوۡنَ ہُوَ مِنۡ عِنۡدِ اللّٰہِ وَمَا ہُوَ مِنۡ عِنۡدِ اللّٰہِ وَیَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَہُمۡ یَعۡلَمُوۡنَ
2:76; 4:47; 5:42.
یعنی تورات کی تلاوت کے طور پر انسانی عبارتوں کو پڑھتا ہے تاکہ لوگوں کو دھوکہ لگ جائے۔
2:76; 4:47; 5:42.
It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
2:76; 4:47; 5:42.
Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
d
2:76; 4:47; 5:42.
3
یعنی تورات کی تلاوت کے طور پر انسانی عبارتوں کو پڑھتا ہے تاکہ لوگوں کو دھوکہ لگ جائے۔
a
2:76; 4:47; 5:42.
367
Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
a
2:76; 4:47; 5:42.
431
It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَمَاتُوۡا وَہُمۡ کُفَّارٌ فَلَنۡ یُّقۡبَلَ مِنۡ اَحَدِہِمۡ مِّلۡءُ الۡاَرۡضِ ذَہَبًا وَّلَوِ افۡتَدٰی بِہٖۤ ۗ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ وَّمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
2:162; 4:19; 47:35.
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
c
2:162; 4:19; 47:35.
b
2:162; 4:19; 47:35.
378
Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold.
a
2:162; 4:19; 47:35.
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا یَسۡتَغۡفِرۡ لَکُمۡ رَسُوۡلُ اللّٰہِ لَوَّوۡا رُءُوۡسَہُمۡ وَرَاَیۡتَہُمۡ یَصُدُّوۡنَ وَہُمۡ مُّسۡتَکۡبِرُوۡنَ
4:62.
4:62.
4:62.
a
4:62.
b
4:62.
a
4:62.
۞ لَیۡسُوۡا سَوَآءً ۗ مِّنۡ اَہۡلِ الۡکِتٰبِ اُمَّۃٌ قَآئِمَۃٌ یَّتۡلُوۡنَ اٰیٰتِ اللّٰہِ اٰنَآءَ الَّیۡلِ وَہُمۡ یَسۡجُدُوۡنَ
4:163.
The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam.
4:163.
Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her.
a
4:163.
273
اُمَّةٌ قَائِمَةٌ (Ummatun Qa’imatun) 也可以指: (1) 充分地、忠诚地履行自己职责的党派或人; (2) 半夜站着祈祷的人。这两个词只指那些信奉伊斯兰教的犹太人。
a
4:163.
399
Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her.
a
4:163.
459
The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam.
وَالَّذِیۡنَ اِذَا فَعَلُوۡا فٰحِشَۃً اَوۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ذَکَرُوا اللّٰہَ فَاسۡتَغۡفَرُوۡا لِذُنُوۡبِہِمۡ وَمَنۡ یَّغۡفِرُ الذُّنُوۡبَ اِلَّا اللّٰہُ وَلَمۡ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَہُمۡ یَعۡلَمُوۡنَ
7:202.
14:11; 39:54; 61:13.
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
7:202.
14:11; 39:54; 61:13.
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
d
7:202.
e
14:11; 39:54; 61:13.
a
7:202.
b
14:11; 39:54; 61:13.
419
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
a
7:202.
b
14:11; 39:54; 61:13.
482
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
وَمَا کَانَ لِنَبِیٍّ اَنۡ یَّغُلَّ ۚ وَمَنۡ یَّغۡلُلۡ یَاۡتِ بِمَا غَلَّ یَوۡمَ الۡقِیٰمَۃِ ۚ ثُمَّ تُوَفّٰی کُلُّ نَفۡسٍ مَّا کَسَبَتۡ وَہُمۡ لَا یُظۡلَمُوۡنَ
3:26; 14:52; 40:18.
穆圣在吴候德山布置射手来保护穆斯林军队的后方, 当他们看到麦加军队全面逃离时就离开岗位 (不是全部)。他们认为在那个阶段离开吴候德山不会违背穆圣的命令的精神。其实, 命令的内容是在任何情况下他们都不应离开岗位。他们进而认为, 因为根据阿拉伯习俗, 在作战期间一个士兵有权占有所抓住的战利品, 所以如果他们坚守岗位, 他们可能失去享有的战利品。射手们的这种轻率行动暗示他们的这种见解: 穆圣可能忽视他们占有战利品的权利。这里要谴责的正是这种见解。但不含有责怪他们对穆圣真有不忠的意思。本节经文大意只是说, 并不是穆圣忽视那些他亲自布置在某地的人占有战利品的权利的。
3:26; 14:52; 40:18.
The archers stationed by the Holy Prophet at the hill of Uhud to protect the rear of the Muslim army left their posts (not all of them) when they saw the Meccan army in full flight. They thought that by leaving the hill at that stage they were not contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their posts in any circumstances. They further thought that as, according to Arab custom a soldier was entitled to the possession of the booty he laid his hand on during the fight they might be deprived of their share of the spoils of war if they stuck to their posts. This precipitate action of the archers implied an apprehension on their part that the Holy Prophet might ignore their right to the booty. It is this apprehension that is condemned here. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Holy Prophet to ignore the rights to the booty of those whom he himself had statio
3:26; 14:52; 40:18.
Commentary:
The verse can be interpreted in two ways. The archers stationed by the Holy Prophet at the mount of Uhud to protect the rear of the Muslim army left their post when they saw the Meccan army in full flight. They thought that by leaving the mount at that stage they would not be contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their post in any circumstances. They further thought that as, according to Arab custom, a soldier was entitled to the possession of the booty he laid his hand on during the fight, they might be deprived of their share of the spoils of war if they stuck to their post. This precipitate action of the archers implied an apprehension on their part that the Prophet might ignore their right to the booty and might thus prove faithless to them. It is this apprehension that the verse condemns in the words, And it is not possible for a Prophet to act dishonestly. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Prophet to ignore the rights to the booty of those whom he himself had stationed at a certain place.
The verse may also be taken as a rebuke to the hypocrites who deserted the Holy Prophet in the Battle of Uhud. In this case, the implication would be that while the hypocrites had proved faithless to the Prophet by leaving him in the lurch, the Prophet would not prove faithless to God by refusing to fight in His cause even when weak and deserted. This meaning is also supported by the context.
a
3:26; 14:52; 40:18.
288
穆圣在吴候德山布置射手来保护穆斯林军队的后方, 当他们看到麦加军队全面逃离时就离开岗位 (不是全部)。他们认为在那个阶段离开吴候德山不会违背穆圣的命令的精神。其实, 命令的内容是在任何情况下他们都不应离开岗位。他们进而认为, 因为根据阿拉伯习俗, 在作战期间一个士兵有权占有所抓住的战利品, 所以如果他们坚守岗位, 他们可能失去享有的战利品。射手们的这种轻率行动暗示他们的这种见解: 穆圣可能忽视他们占有战利品的权利。这里要谴责的正是这种见解。但不含有责怪他们对穆圣真有不忠的意思。本节经文大意只是说, 并不是穆圣忽视那些他亲自布置在某地的人占有战利品的权利的。
a
3:26; 14:52; 40:18.
444
Commentary:
The verse can be interpreted in two ways. The archers stationed by the Holy Prophet at the mount of Uhud to protect the rear of the Muslim army left their post when they saw the Meccan army in full flight. They thought that by leaving the mount at that stage they would not be contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their post in any circumstances. They further thought that as, according to Arab custom, a soldier was entitled to the possession of the booty he laid his hand on during the fight, they might be deprived of their share of the spoils of war if they stuck to their post. This precipitate action of the archers implied an apprehension on their part that the Prophet might ignore their right to the booty and might thus prove faithless to them. It is this apprehension that the verse condemns in the words, And it is not possible for a Prophet to act dishonestly. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Prophet to ignore the rights to the booty of those whom he himself had stationed at a certain place.
The verse may also be taken as a rebuke to the hypocrites who deserted the Holy Prophet in the Battle of Uhud. In this case, the implication would be that while the hypocrites had proved faithless to the Prophet by leaving him in the lurch, the Prophet would not prove faithless to God by refusing to fight in His cause even when weak and deserted. This meaning is also supported by the context.
a
3:26; 14:52; 40:18.
517
The archers stationed by the Holy Prophet at the hill of Uhud to protect the rear of the Muslim army left their posts (not all of them) when they saw the Meccan army in full flight. They thought that by leaving the hill at that stage they were not contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their posts in any circumstances. They further thought that as, according to Arab custom a soldier was entitled to the possession of the booty he laid his hand on during the fight they might be deprived of their share of the spoils of war if they stuck to their posts. This precipitate action of the archers implied an apprehension on their part that the Holy Prophet might ignore their right to the booty. It is this apprehension that is condemned here. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Holy Prophet to ignore the rights to the booty of those whom he himself had statio
وَلَیۡسَتِ التَّوۡبَۃُ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ حَتّٰۤی اِذَا حَضَرَ اَحَدَہُمُ الۡمَوۡتُ قَالَ اِنِّیۡ تُبۡتُ الۡـٰٔنَ وَلَا الَّذِیۡنَ یَمُوۡتُوۡنَ وَہُمۡ کُفَّارٌ ۚ اُولٰٓئِکَ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
2:62; 3:92; 47:43.
2:62; 3:92; 47:43.
2:62; 3:92; 47:35.
b
2:62; 3:92; 47:43.
a
2:62; 3:92; 47:35.
a
2:62; 3:92; 47:43.
فِیۡۤ اَدۡنَی الۡاَرۡضِ وَہُمۡ مِّنۡۢ بَعۡدِ غَلَبِہِمۡ سَیَغۡلِبُوۡنَ
3:155; 13:32.
Palestine.
Commentary:
By the words "the land nearby" are meant the countries lying close to Arabia—Palestine, Jordan and Syria.
c
3:155; 13:32.
2990
Commentary:
By the words "the land nearby" are meant the countries lying close to Arabia—Palestine, Jordan and Syria.
2269A
Palestine.
یَعۡلَمُوۡنَ ظٰہِرًا مِّنَ الۡحَیٰوۃِ الدُّنۡیَا وَہُمۡ عَنِ الۡاٰخِرَۃِ ہُمۡ غٰفِلُوۡنَ
The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.
Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane.
2994
Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane.
2273
The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ ثُمَّ مَاتُوۡا وَہُمۡ کُفَّارٌ فَلَنۡ یَّغۡفِرَ اللّٰہُ لَہُمۡ
3:92; 4:19.
3:92; 4:19.
3:92; 4:19.
a
3:92; 4:19.
b
3:92; 4:19.
a
3:92; 4:19.
اِنَّمَا وَلِیُّکُمُ اللّٰہُ وَرَسُوۡلُہٗ وَالَّذِیۡنَ اٰمَنُوا الَّذِیۡنَ یُقِیۡمُوۡنَ الصَّلٰوۃَ وَیُؤۡتُوۡنَ الزَّکٰوۃَ وَہُمۡ رٰکِعُوۡنَ
2:258; 3:69.
2:258; 3:69.
a
2:258; 3:69.
a
2:258; 3:69.
686
Important Words:
راکعون (who worship God alone). See 2:44.
b
2:258; 3:69.
وَاِذَا جَآءُوۡکُمۡ قَالُوۡۤا اٰمَنَّا وَقَد دَّخَلُوۡا بِالۡکُفۡرِ وَہُمۡ قَدۡ خَرَجُوۡا بِہٖ ۚ وَاللّٰہُ اَعۡلَمُ بِمَا کَانُوۡا یَکۡتُمُوۡنَ
By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
692
Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
765
By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.
وَہُمۡ یَنۡہَوۡنَ عَنۡہُ وَیَنۡـَٔوۡنَ عَنۡہُ ۖ وَاِنۡ یُّہۡلِکُوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَمَا یَشۡعُرُوۡنَ
这节经文有说服力地阐明了 «古兰经» 的强烈感召力。
واؤ کے معنے بعض جگہ اردو میں ’’لیکن‘‘ کے ہو سکتے ہیں وہی اس جگہ کئے گئے ہیں۔ کیونکہ اس سے مضمون زیادہ واضح ہوتا ہے۔
The verse constitutes an eloquent commentary on the captivating power of the Qur’an.
Commentary:
The order in which the words have been put in this verse is worth noting. Disbelievers’ forbidding others to listen to the Quran or to the words of the Holy Prophet implied that they, too, were keeping away from the Holy Prophet and the Quran. In spite of this, their own keeping away has been expressly and separately mentioned in the verse in order to show that they were afraid of being influenced by the words of the
Quran or the discourses of the Holy Prophet. So great was their fear that they not only forbade others to go near the Holy Prophet but themselves took special care to remain aloof from him, lest his words should captivate their hearts. This shows that they were aware of the great influence which the Quran and the discourses of the Holy Prophet exercised on the minds of hearers. No wonder that the disbelievers looked upon the Quran as a "manifest magic" (34:44).
423
这节经文有说服力地阐明了 «古兰经» 的强烈感召力。
3
واؤ کے معنے بعض جگہ اردو میں ’’لیکن‘‘ کے ہو سکتے ہیں وہی اس جگہ کئے گئے ہیں۔ کیونکہ اس سے مضمون زیادہ واضح ہوتا ہے۔
774
Commentary:
The order in which the words have been put in this verse is worth noting. Disbelievers’ forbidding others to listen to the Quran or to the words of the Holy Prophet implied that they, too, were keeping away from the Holy Prophet and the Quran. In spite of this, their own keeping away has been expressly and separately mentioned in the verse in order to show that they were afraid of being influenced by the words of the
Quran or the discourses of the Holy Prophet. So great was their fear that they not only forbade others to go near the Holy Prophet but themselves took special care to remain aloof from him, lest his words should captivate their hearts. This shows that they were aware of the great influence which the Quran and the discourses of the Holy Prophet exercised on the minds of hearers. No wonder that the disbelievers looked upon the Quran as a "manifest magic" (34:44).
838
The verse constitutes an eloquent commentary on the captivating power of the Qur’an.
قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمُ السَّاعَۃُ بَغۡتَۃً قَالُوۡا یٰحَسۡرَتَنَا عَلٰی مَا فَرَّطۡنَا فِیۡہَا وَہُمۡ یَحۡمِلُوۡنَ اَوۡزَارَہُمۡ عَلٰی ظُہُوۡرِہِمۡ ۚ اَلَا سَآءَ مَا یَزِرُوۡنَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
وَہُوَ الۡقَاہِرُ فَوۡقَ عِبَادِہٖ ۖ وَیُرۡسِلُ عَلَیۡکُمۡ حَفَظَۃً حَتّٰۤی اِذَا جَآءَ اَحَدَکُمُ الۡمَوۡتُ تَوَفَّتۡہُ رُسُلُنَا وَہُمۡ لَا یُفَرِّطُوۡنَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
اَلَّذِیۡنَ اٰمَنُوۡا وَلَمۡ یَلۡبِسُوۡۤا اِیۡمٰنَہُمۡ بِظُلۡمٍ اُولٰٓئِکَ لَہُمُ الۡاَمۡنُ وَہُمۡ مُّہۡتَدُوۡنَ
19:43
31:14.
31:14.
b
19:43
a
31:14.
b
31:14.
اَلَّذِیۡنَ یُقِیۡمُوۡنَ الصَّلٰوۃَ وَیُؤۡتُوۡنَ الزَّکٰوۃَ وَہُمۡ بِالۡاٰخِرَۃِ ہُمۡ یُوۡقِنُوۡنَ
2:4; 5:56; 9:71; 27:4.
2:4; 5:56; 9:71; 27:4.
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
وَہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبَارَکٌ مُّصَدِّقُ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَلِتُنۡذِرَ اُمَّ الۡقُرٰی وَمَنۡ حَوۡلَہَا ۚ وَالَّذِیۡنَ یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ یُؤۡمِنُوۡنَ بِہٖ ۖ وَہُمۡ عَلٰی صَلَاتِہِمۡ یُحَافِظُوۡنَ
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
安拉所派遣的一位先知出现的地方称为 “城市之母”, 因为这是人们喝精神乳汁的所在, 正如婴孩吮吸他母亲的乳汁。“在其周围的人” 可以指全世界, 因为穆圣的使命是给全人类准备的。
这些话表明, 一个相信后世的人也一定相信 «古兰经»。因此, 相信 «古兰经» 和相信后世是不可分离地连结在一起的; 二者缺一就没有意义。
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind.
These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other.
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers.
c
6:156; 21:51; 38:30.
d
42:8.
e
23:10; 70:24.
437
安拉所派遣的一位先知出现的地方称为 “城市之母”, 因为这是人们喝精神乳汁的所在, 正如婴孩吮吸他母亲的乳汁。“在其周围的人” 可以指全世界, 因为穆圣的使命是给全人类准备的。
438
这些话表明, 一个相信后世的人也一定相信 «古兰经»。因此, 相信 «古兰经» 和相信后世是不可分离地连结在一起的; 二者缺一就没有意义。
a
6:156; 21:51; 38:30.
b
42:8.
c
23:10; 70:24.
835
Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers.
a
6:156; 21:51; 38:30.
b
42:8.
c
23:10; 70:24.
875
The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind.
876
These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other.
قُلۡ ہَلُمَّ شُہَدَآءَکُمُ الَّذِیۡنَ یَشۡہَدُوۡنَ اَنَّ اللّٰہَ حَرَّمَ ہٰذَا ۖ فَاِنۡ شَہِدُوۡا فَلَا تَشۡہَدۡ مَعَہُمۡ ۚ وَلَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَہُمۡ بِرَبِّہِمۡ یَعۡدِلُوۡنَ
5:49; 45:19.
6:2; 27:61.
4:37; 17:24.
5:49; 45:19.
6:2; 27:61.
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
6:2; 27:61.
c
5:49; 45:19.
a
5:49; 45:19.
b
6:2; 27:61.
890
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
5:49; 45:19.
c
6:2; 27:61.
d
4:37; 17:24.
اِنَّمَا یُؤۡمِنُ بِاٰیٰتِنَا الَّذِیۡنَ اِذَا ذُکِّرُوۡا بِہَا خَرُّوۡا سُجَّدًا وَّسَبَّحُوۡا بِحَمۡدِ رَبِّہِمۡ وَہُمۡ لَا یَسۡتَکۡبِرُوۡنَ ۩
17:108, 110; 19:59.
17:108, 110; 19:59.
17:108, 110; 19:59.
d
17:108, 110; 19:59.
b
17:108, 110; 19:59.
a
17:108, 110; 19:59.
مَنۡ جَآءَ بِالۡحَسَنَۃِ فَلَہٗ عَشۡرُ اَمۡثَالِہَا ۖ وَمَنۡ جَآءَ بِالسَّیِّئَۃِ فَلَا یُجۡزٰۤی اِلَّا مِثۡلَہَا وَہُمۡ لَا یُظۡلَمُوۡنَ
4:41; 27:90; 28:85.
4:41; 27:90; 28:85.
A good deed is like a good seed that multiplies tenfold and even more (2:262; 4:41; 10:27, 28; also Tirmidhi, ch. on Fasting) whereas an evil deed is counted as only one.
4:41; 27:90; 28:85.
Commentary:
The verse beautifully illustrates how the mercy of God transcends and predominates over His wrath or punishment. A good deed is like a good seed that brings forth a produce ten times its number and even more, (2:262; 4:41; 10:27-28; also Tirmidhi, ch. on, Fasting), whereas an evil deed is counted as only one deed. The verse also throws light on the fact that where there are to be rewards and punishments, there must be a law and a system. There can be no rewarding or punishing without a law.
a
4:41; 27:90; 28:85.
a
4:41; 27:90; 28:85.
900
Commentary:
The verse beautifully illustrates how the mercy of God transcends and predominates over His wrath or punishment. A good deed is like a good seed that brings forth a produce ten times its number and even more, (2:262; 4:41; 10:27-28; also Tirmidhi, ch. on, Fasting), whereas an evil deed is counted as only one deed. The verse also throws light on the fact that where there are to be rewards and punishments, there must be a law and a system. There can be no rewarding or punishing without a law.
a
4:41; 27:90; 28:85.
938
A good deed is like a good seed that multiplies tenfold and even more (2:262; 4:41; 10:27, 28; also Tirmidhi, ch. on Fasting) whereas an evil deed is counted as only one.
وَبَیۡنَہُمَا حِجَابٌ ۚ وَعَلَی الۡاَعۡرَافِ رِجَالٌ یَّعۡرِفُوۡنَ کُلًّۢا بِسِیۡمٰٮہُمۡ ۚ وَنَادَوۡا اَصۡحٰبَ الۡجَنَّۃِ اَنۡ سَلٰمٌ عَلَیۡکُمۡ ۚ لَمۡ یَدۡخُلُوۡہَا وَہُمۡ یَطۡمَعُوۡنَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
وَمَا لَہُمۡ اَلَّا یُعَذِّبَہُمُ اللّٰہُ وَہُمۡ یَصُدُّوۡنَ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَمَا کَانُوۡۤا اَوۡلِیَآءَہٗۤ ۚ اِنۡ اَوۡلِیَآؤُہٗۤ اِلَّا الۡمُتَّقُوۡنَ وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
22:26.
10:63, 64.
Commentary:
The verse purports to say that when the Quraish did not enjoy either of the two basic protections against Divine punishment (see preceding verse), they were being rightly punished for their false beliefs and wicked deeds. The verse also says that the Quraish have no right to act as guardians of the Sacred Mosque. As guardians thereof, they ought to have been worshippers of the One True God; but they have put idols even in the Sacred Mosque; hence, far from having any right to act as its guardians, they deserve to be expelled therefrom and punished for the sacrilege.
The words, Its true guardians are only those who are righteous, contain a prophecy to the effect that Muslims would soon become guardians of the Sacred Mosque, the words, most of them know not, signifying that although most of the disbelievers do not at present think this announcement to be true, yet it would surely come to pass.
c
22:26.
d
10:63.
a
22:26.
b
10:63, 64.
1123
Commentary:
The verse purports to say that when the Quraish did not enjoy either of the two basic protections against Divine punishment (see preceding verse), they were being rightly punished for their false beliefs and wicked deeds. The verse also says that the Quraish have no right to act as guardians of the Sacred Mosque. As guardians thereof, they ought to have been worshippers of the One True God; but they have put idols even in the Sacred Mosque; hence, far from having any right to act as its guardians, they deserve to be expelled therefrom and punished for the sacrilege.
The words, Its true guardians are only those who are righteous, contain a prophecy to the effect that Muslims would soon become guardians of the Sacred Mosque, the words, most of them know not, signifying that although most of the disbelievers do not at present think this announcement to be true, yet it would surely come to pass.
b
22:26.
c
10:63-64.
وَاِنۡ تَدۡعُوۡہُمۡ اِلَی الۡہُدٰی لَا یَسۡمَعُوۡا ۖ وَتَرٰٮہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ وَہُمۡ لَا یُبۡصِرُوۡنَ
7:194.
10:44.
A person steeped in error refuses to accept the truth, however clear and unmistakable may be the Signs shown to him to establish the untenability of his position. The disbelievers see the cause of Islam advancing by rapid strides before their very eyes, yet they pretend not to see it and refuse to acknowledge it.
7:194
10:44.
Commentary:
A person steeped in error refuses to accept the truth, however clear and unmistakable the signs shown to him to establish the untenability of his position. The verse means to say that disbelievers see the cause of Islam making progress by rapid strides before their own eyes, yet they pretend not to see it and refuse to acknowledge it.
e
7:194.
f
10:44.
c
7:194
d
10:44.
1083
Commentary:
A person steeped in error refuses to accept the truth, however clear and unmistakable the signs shown to him to establish the untenability of his position. The verse means to say that disbelievers see the cause of Islam making progress by rapid strides before their own eyes, yet they pretend not to see it and refuse to acknowledge it.
e
7:194.
f
10:44.
1087
A person steeped in error refuses to accept the truth, however clear and unmistakable may be the Signs shown to him to establish the untenability of his position. The disbelievers see the cause of Islam advancing by rapid strides before their very eyes, yet they pretend not to see it and refuse to acknowledge it.
یُجٰدِلُوۡنَکَ فِی الۡحَقِّ بَعۡدَمَا تَبَیَّنَ کَاَنَّمَا یُسَاقُوۡنَ اِلَی الۡمَوۡتِ وَہُمۡ یَنۡظُرُوۡنَ
یعنی کفار۔ کیونکہ مومن تو لڑائی کو ناپسند کرنے کے باوجود خدا کے حکم کو ماننے کے لئے تیار تھے جیسا کہ اوپر کی آیت سے اور دوسری آیتوں سے ثابت ہے۔ مفسرین نے اس کے یہ معنے کیے ہیں کہ صحابہؓ جہاد کے حکم پر رسول اللہ صلی اللہ علیہ وسلم سے شدید بحث کرتے تھے کہ یہ حکم کیوں ملا۔ مگر یہ قرآن کریم اور تاریخ سے غلط معلوم ہوتا ہے۔
The verse does not refer to Muslims as wrongly understood by some Commentators, but to disbelievers. There is absolutely no evidence in history to show that the Holy Prophet’s Companions ever disputed with him with regard to fighting the enemy. On the contrary, it is related that when before the Battle of Badr he consulted them, they all expressed their complete readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). The verse only signifies that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death.
Commentary:
This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.
2
یعنی کفار۔ کیونکہ مومن تو لڑائی کو ناپسند کرنے کے باوجود خدا کے حکم کو ماننے کے لئے تیار تھے جیسا کہ اوپر کی آیت سے اور دوسری آیتوں سے ثابت ہے۔ مفسرین نے اس کے یہ معنے کیے ہیں کہ صحابہؓ جہاد کے حکم پر رسول اللہ صلی اللہ علیہ وسلم سے شدید بحث کرتے تھے کہ یہ حکم کیوں ملا۔ مگر یہ قرآن کریم اور تاریخ سے غلط معلوم ہوتا ہے۔
1097
Commentary:
This verse refers not to the Companions of the Holy Prophet, as wrongly understood by some commentators, but to his enemies. There is absolutely no evidence in history to show that the Holy Prophet’s Companions disputed with him with regard to fighting the enemy. On the contrary, it is expressly related that when before the Battle of Badr he consulted them, they all expressed their readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham, ii. 13). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). What the verse, therefore, means is simply this that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death itself.
1096
The verse does not refer to Muslims as wrongly understood by some Commentators, but to disbelievers. There is absolutely no evidence in history to show that the Holy Prophet’s Companions ever disputed with him with regard to fighting the enemy. On the contrary, it is related that when before the Battle of Badr he consulted them, they all expressed their complete readiness and even eagerness to accompany him and fight the enemy wherever he might take them (Hisham). Even the disbelievers who came out to fight the Muslims admitted that the latter looked like so many "seekers after death" on the field of battle (Tabari). The verse only signifies that as the enemies of Islam abhorred the truth as one abhors death, so, as a result of this, they were going to be punished with death.
وَلَا تَکُوۡنُوۡا کَالَّذِیۡنَ قَالُوۡا سَمِعۡنَا وَہُمۡ لَا یَسۡمَعُوۡنَ
2:94; 4:47.
2:94; 4:47.
b
2:94; 4:47.
a
2:94; 4:47.
1110
Commentary:
True Muslims are here warned against following the example of hypocrites, who say they listen but they listen not.
a
2:94; 4:47.
وَمَا کَانَ اللّٰہُ لِیُعَذِّبَہُمۡ وَاَنۡتَ فِیۡہِمۡ ۚ وَمَا کَانَ اللّٰہُ مُعَذِّبَہُمۡ وَہُمۡ یَسۡتَغۡفِرُوۡنَ
قرآن مجید میں واؤ ہے جس کا ترجمہ لیکن کیا گیا ہے۔ اور اس جگہ بدر کا ذکر ہے جس موقعہ پر ابوجہل نے انہی الفاظ میں دعا کی تھی‘ اور سزا میں مارا بھی گیا تھا۔
یعنی جب تو نکل جائے گا‘ تو استغفار تو وہ پہلے ہی نہیں کر رہے۔ دونوں نجات کے موجب جاتے رہیں گے۔ اور وہ تباہ ہو جائیں گے۔
11:4.
Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam.
b
11:4.
546
穆圣离开麦加后, 麦加人受到惩罚。安拉的使者是免受天灾的一种护盾。
1
قرآن مجید میں واؤ ہے جس کا ترجمہ لیکن کیا گیا ہے۔ اور اس جگہ بدر کا ذکر ہے جس موقعہ پر ابوجہل نے انہی الفاظ میں دعا کی تھی‘ اور سزا میں مارا بھی گیا تھا۔
2
یعنی جب تو نکل جائے گا‘ تو استغفار تو وہ پہلے ہی نہیں کر رہے۔ دونوں نجات کے موجب جاتے رہیں گے۔ اور وہ تباہ ہو جائیں گے۔
a
11:4.
1122
Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam.
a
11:4.
1118
The Meccans were punished after the Holy Prophet left Mecca. The Divine Messengers serve as a kind of shield against heavenly visitations.
اِذۡ اَنۡتُمۡ بِالۡعُدۡوَۃِ الدُّنۡیَا وَہُمۡ بِالۡعُدۡوَۃِ الۡقُصۡوٰی وَالرَّکۡبُ اَسۡفَلَ مِنۡکُمۡ ۚ وَلَوۡ تَوَاعَدتُّمۡ لَاخۡتَلَفۡتُمۡ فِی الۡمِیۡعٰدِ ۙ وَلٰکِنۡ لِّیَقۡضِیَ اللّٰہُ اَمۡرًا کَانَ مَفۡعُوۡلًا لِّیَہۡلِکَ مَنۡ ہَلَکَ عَنۡۢ بَیِّنَۃٍ وَّیَحۡیٰی مَنۡ حَیَّ عَنۡۢ بَیِّنَۃٍ ۗ وَاِنَّ اللّٰہَ لَسَمِیۡعٌ عَلِیۡمٌ
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
God had decreed that the Meccans should suffer defeat.
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
548
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
1131
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
1124
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
1125
God had decreed that the Meccans should suffer defeat.
اَلَا تُقٰتِلُوۡنَ قَوۡمًا نَّکَثُوۡۤا اَیۡمٰنَہُمۡ وَہَمُّوۡا بِاِخۡرَاجِ الرَّسُوۡلِ وَہُمۡ بَدَءُوۡکُمۡ اَوَّلَ مَرَّۃٍ ۚ اَتَخۡشَوۡنَہُمۡ ۚ فَاللّٰہُ اَحَقُّ اَنۡ تَخۡشَوۡہُ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1176
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1165
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
1166
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
لَقَدِ ابۡتَغَوُا الۡفِتۡنَۃَ مِنۡ قَبۡلُ وَقَلَّبُوۡا لَکَ الۡاُمُوۡرَ حَتّٰی جَآءَ الۡحَقُّ وَظَہَرَ اَمۡرُ اللّٰہِ وَہُمۡ کٰرِہُوۡنَ
Important Words:
قلبوالك الامور (devised plots against thee). قلبوا (qallabu) is the intensified form of قلب (qalaba). They say قلبه i.e. he turned it over or upside down; he altered or changed its or his mode or manner of being. قلبته بیدی (qallabtu-hu) means, I turned it over and over with my hand. قلب الفکر فی امر means, he turned over and over or revolved repeatedly in his mind, thoughts or considerations with a view to the attainment of some object in relation to an affair. قلب الامور means, he investigated, scrutinized or examined affairs and turned them over and over in his mind, meditating what he should do. So قلبوالك الامورmeans, they turned over and over in their minds affairs, meditating what they should do to thee; or they meditated or devised in relation to thee wiles, artifices, plots or stratagems; or they revolved ideas or opinions respecting the frustrating of thy affair (Lane).
Commentary:
This verse further explains what has been said in the previous verse, viz. that the hypocrites would have plotted to injure the cause of Islam in the very midst of battle, if they had marched forth with the Muslims because they were always on the lookout to create mischief and had already been plotting to bring the Holy Prophet to grief.
1205
Important Words:
قلبوالك الامور (devised plots against thee). قلبوا (qallabu) is the intensified form of قلب (qalaba). They say قلبه i.e. he turned it over or upside down; he altered or changed its or his mode or manner of being. قلبته بیدی (qallabtu-hu) means, I turned it over and over with my hand. قلب الفکر فی امر means, he turned over and over or revolved repeatedly in his mind, thoughts or considerations with a view to the attainment of some object in relation to an affair. قلب الامور means, he investigated, scrutinized or examined affairs and turned them over and over in his mind, meditating what he should do. So قلبوالك الامورmeans, they turned over and over in their minds affairs, meditating what they should do to thee; or they meditated or devised in relation to thee wiles, artifices, plots or stratagems; or they revolved ideas or opinions respecting the frustrating of thy affair (Lane).
Commentary:
This verse further explains what has been said in the previous verse, viz. that the hypocrites would have plotted to injure the cause of Islam in the very midst of battle, if they had marched forth with the Muslims because they were always on the lookout to create mischief and had already been plotting to bring the Holy Prophet to grief.
وَمَا مَنَعَہُمۡ اَنۡ تُقۡبَلَ مِنۡہُمۡ نَفَقٰتُہُمۡ اِلَّاۤ اَنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَبِرَسُوۡلِہٖ وَلَا یَاۡتُوۡنَ الصَّلٰوۃَ اِلَّا وَہُمۡ کُسَالٰی وَلَا یُنۡفِقُوۡنَ اِلَّا وَہُمۡ کٰرِہُوۡنَ
4:143.
4:143.
4:143.
Commentary:
Good works are of two kinds: (1) those done for the purification of one’s own soul, of which Prayer is the most important, and (2) those done for the uplift of one’s community, of which Zakah or other similar subscriptions form an important part. Hypocrites, the verse points out, are lazy and reluctant in both these fields.
a
4:143.
a
4:143.
1210
Commentary:
Good works are of two kinds: (1) those done for the purification of one’s own soul, of which Prayer is the most important, and (2) those done for the uplift of one’s community, of which Zakah or other similar subscriptions form an important part. Hypocrites, the verse points out, are lazy and reluctant in both these fields.
a
4:143.
فَلَا تُعۡجِبۡکَ اَمۡوٰلُہُمۡ وَلَاۤ اَوۡلٰدُہُمۡ ۚ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُعَذِّبَہُمۡ بِہَا فِی الۡحَیٰوۃِ الدُّنۡیَا وَتَزۡہَقَ اَنۡفُسُہُمۡ وَہُمۡ کٰفِرُوۡنَ
9:85.
9:85.
Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause.
9:85.
Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.
b
9:85.
b
9:85.
1211
Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.
b
9:85.
1192
Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause.
لَوۡ یَجِدُوۡنَ مَلۡجَـًٔا اَوۡ مَغٰرٰتٍ اَوۡ مُدَّخَلًا لَّوَلَّوۡا اِلَیۡہِ وَہُمۡ یَجۡمَحُوۡنَ
Important Words:
یجمحون (rushing uncontrollably) is derived from جمح. They say جمح الفرس i.e. the horse broke loose or ran way and went at random so as not to be turned by anything; or it ran so as to have the mastery over its rider. جمح الرجل means, the man went at random without consideration or aim and not obeying a guide to the right course. جمح مرادہ means, the object of his desire baffled his efforts to attain it. The words ھم یجمحون mean, they hasten or go quickly so that nothing turns them back, like horses that become ungovernable by their riders (Lane & Aqrab).
Commentary:
The preceding verse speaks of the extreme fear of the hypocrites. As one, who is in a state of fear, generally takes to one of the three possible places of rescue, the present verse refers to all those three places, whether real or supposed. These are (1) ملجأ i.e. place of refuge; (2) مغارات i.e. caves; and (3) مدخلا i.e. a hole or a burrow. The first idea of a man in fright is to go to his friends and seek refuge with them. This is referred to in the word ملجأ (place of refuge). If, however, one has no friend to go to, one seeks the shelter of nature in a cave, etc. This is spoken of in the word مغارات (caves). But there may be occasions when even a cave is not available for shelter. In such a case, a frightened man tries to hide his head in any hole or burrow that may happen to be near, just as an animal in fright does. This is referred to in the word مدخلا (hole). Thus, the verse refers to the extreme fear of the hypocrites which they feel when confronted with an opportunity to fight in the way of God.
1213
Important Words:
یجمحون (rushing uncontrollably) is derived from جمح. They say جمح الفرس i.e. the horse broke loose or ran way and went at random so as not to be turned by anything; or it ran so as to have the mastery over its rider. جمح الرجل means, the man went at random without consideration or aim and not obeying a guide to the right course. جمح مرادہ means, the object of his desire baffled his efforts to attain it. The words ھم یجمحون mean, they hasten or go quickly so that nothing turns them back, like horses that become ungovernable by their riders (Lane & Aqrab).
Commentary:
The preceding verse speaks of the extreme fear of the hypocrites. As one, who is in a state of fear, generally takes to one of the three possible places of rescue, the present verse refers to all those three places, whether real or supposed. These are (1) ملجأ i.e. place of refuge; (2) مغارات i.e. caves; and (3) مدخلا i.e. a hole or a burrow. The first idea of a man in fright is to go to his friends and seek refuge with them. This is referred to in the word ملجأ (place of refuge). If, however, one has no friend to go to, one seeks the shelter of nature in a cave, etc. This is spoken of in the word مغارات (caves). But there may be occasions when even a cave is not available for shelter. In such a case, a frightened man tries to hide his head in any hole or burrow that may happen to be near, just as an animal in fright does. This is referred to in the word مدخلا (hole). Thus, the verse refers to the extreme fear of the hypocrites which they feel when confronted with an opportunity to fight in the way of God.
وَلَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّلَا تَقُمۡ عَلٰی قَبۡرِہٖۤ ۖ اِنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَمَاتُوۡا وَہُمۡ فٰسِقُوۡنَ
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
1236
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
وَلَا تُعۡجِبۡکَ اَمۡوٰلُہُمۡ وَاَوۡلٰدُہُمۡ ۚ اِنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّعَذِّبَہُمۡ بِہَا فِی الدُّنۡیَا وَتَزۡہَقَ اَنۡفُسُہُمۡ وَہُمۡ کٰفِرُوۡنَ
9:55.
9:55.
b
9:55.
a
9:55.
1237
Commentary:
See note on 9:55 above.
a
9:55.
۞ اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَسۡتَـٔۡذِنُوۡنَکَ وَہُمۡ اَغۡنِیَآءُ ۚ رَضُوۡا بِاَنۡ یَّکُوۡنُوۡا مَعَ الۡخَوَالِفِ وَطَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ فَہُمۡ لَا یَعۡلَمُوۡنَ
9:79, 87.
6:26; 9:87; 63:4.
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
b
9:79, 87.
c
6:26; 9:87; 63:4.
a
9:79, 87.
b
6:26; 9:87; 63:4.
1243
Important Words:
For an explanation of the words, Set seal upon their hearts, see 2:8 & 4:156.
a
9:79, 87.
b
6:26; 9:87; 63:4.
وَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ فَزَادَتۡہُمۡ رِجۡسًا اِلٰی رِجۡسِہِمۡ وَمَاتُوۡا وَہُمۡ کٰفِرُوۡنَ
2:11.
2:11.
2:11.
Commentary:
Divine revelation is like rainwater. If the seed is good and the soil favourable, rain is sure to help in producing a good crop; but if the seed and the soil are bad, the crop is bound to be bad in spite of good rain. As the soil of the hearts of the hypocrites was unclean and corrupt, the water of Divine revelation only served to add to their filth; for with the coming down of heavenly rain the filth that lay hidden in the hearts of the disbelievers also came out.
f
2:11.
b
2:11.
1272
Commentary:
Divine revelation is like rainwater. If the seed is good and the soil favourable, rain is sure to help in producing a good crop; but if the seed and the soil are bad, the crop is bound to be bad in spite of good rain. As the soil of the hearts of the hypocrites was unclean and corrupt, the water of Divine revelation only served to add to their filth; for with the coming down of heavenly rain the filth that lay hidden in the hearts of the disbelievers also came out.
d
2:11.
وَہُمۡ یَصۡطَرِخُوۡنَ فِیۡہَا رَبَّنَاۤ اَخۡرِجۡنَا نَعۡمَلۡ صٰلِحًا غَیۡرَ الَّذِیۡ کُنَّا نَعۡمَلُ ۚ اَوَلَمۡ نُعَمِّرۡکُمۡ مَّا یَتَذَکَّرُ فِیۡہِ مَنۡ تَذَکَّرَ وَجَآءَکُمُ النَّذِیۡرُ ۖ فَذُوۡقُوۡا فَمَا لِلظّٰلِمِیۡنَ مِنۡ نَّصِیۡرٍ
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
e
7:54; 26:103; 32:13; 39:59.
c
7:54; 26:103; 32:13; 39:59.
3205
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
c
7:54; 26:103; 32:13; 39:59.