بَعۡدُ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "بَعۡدُ".
فَاِنۡ طَلَّقَہَا فَلَا تَحِلُّ لَہٗ مِنۡۢ بَعۡدُ حَتّٰی تَنۡکِحَ زَوۡجًا غَیۡرَہٗ ۗ فَاِنۡ طَلَّقَہَا فَلَا جُنَاحَ عَلَیۡہِمَاۤ اَنۡ یَّتَرَاجَعَاۤ اِنۡ ظَنَّاۤ اَنۡ یُّقِیۡمَا حُدُوۡدَ اللّٰہِ ۗ وَتِلۡکَ حُدُوۡدُ اللّٰہِ یُبَیِّنُہَا لِقَوۡمٍ یَّعۡلَمُوۡنَ
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
173
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
237
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
283
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
فِیۡ بِضۡعِ سِنِیۡنَ ۗ لِلّٰہِ الۡاَمۡرُ مِنۡ قَبۡلُ وَمِنۡۢ بَعۡدُ ۚ وَیَوۡمَئِذٍ یَّفۡرَحُ الۡمُؤۡمِنُوۡنَ
3:155; 13:32.
3:155; 13:32.
Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane).
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that tog
3:155; 13:32.
Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses.
c
3:155; 13:32.
a
3:155; 13:32.
2991
Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses.
c
3:155; 13:32.
2270
Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane).
2271
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that tog
قَالَ اللّٰہُ اِنِّیۡ مُنَزِّلُہَا عَلَیۡکُمۡ ۖ فَمَنۡ یَّکۡفُرۡ بَعۡدُ مِنۡکُمۡ فَاِنِّیۡۤ اُعَذِّبُہٗ عَذَابًا لَّاۤ اُعَذِّبُہٗۤ اَحَدًا مِّنَ الۡعٰلَمِیۡنَ
在这节经文中所谈的惩罚与在19:91节中所谈的惩罚是同一个惩罚。上两次世界大战以及它们的影响可能是实现这一预言的一个方面。只有安拉知道, 还有什么灾难性的惩罚给西方各基督教国家准备着呢。
اس جگہ جو یہ ذکر ہے کہ مائدہ طلب کرنے والوں کو ایسا عذاب ملے گا جو کسی کو نہ ملے گا دوسری جگہ یہی مضمون مسیحیوں کے متعلق آتا ہے کہ ان کے شرک کی وجہ سے ان کو غیر معمولی عذاب ملے گا۔ چنانچہ اللہ تعالیٰ مسیحیوں کا ذکر کرتے ہوئے فرماتا ہے فَاَمَّا الَّذِیْنَ کَفَرُوْا فَاُعَذِّبُھُمْ عَذَابًا شَدِیْدًا فِی الدُّنْیَا وَالْاٰخِرَۃِ وَمَالَھُمْ مِّنْ نّٰصِرِیْنَ (آل عمران: ۵۷) پس معلوم ہوا یہ وعدہ مسیحی قوم کے متعلق تھا۔ نہ کہ حواریوں کے متعلق۔ مسیحی قوم کے ابتدائی دور یعنی رومی دور میں بھی عیسائیوں کو بڑی کامیابیاں ہوئیں اور آخری دور یعنی اٹھارہویں‘ انیسویں ص
The punishment referred to in the verse is the same as mentioned in 19:91. The last two World Wars along with their repercussions may constitute one phase of the fulfilment of this prophecy and God alone knows what dire punishments are yet in store for the Christian nations of the West.
This verse also makes it clear that the مائدة (the table spread with food) did not mean a meal that was actually to descend from heaven, for such miracles are never shown, it being impossible to disbelieve after one has witnessed the wonderful phenomenon of a table set out with food actually descending from on high.
The punishment referred to in the verse is the same as is mentioned in 19:91.
Christians did "disbelieve afterwards" and the threatened punishment has already made its appearance. The last and the present World War, along with their repercussions, constitute one phase of the fulfilment of this prophecy, and God knows what dreadful forms the fulfilment of this great prophecy is decreed to take in future and what dire visitations are yet in store for Christians in this world and in the next.
405
在这节经文中所谈的惩罚与在19:91节中所谈的惩罚是同一个惩罚。上两次世界大战以及它们的影响可能是实现这一预言的一个方面。只有安拉知道, 还有什么灾难性的惩罚给西方各基督教国家准备着呢。
2
اس جگہ جو یہ ذکر ہے کہ مائدہ طلب کرنے والوں کو ایسا عذاب ملے گا جو کسی کو نہ ملے گا دوسری جگہ یہی مضمون مسیحیوں کے متعلق آتا ہے کہ ان کے شرک کی وجہ سے ان کو غیر معمولی عذاب ملے گا۔ چنانچہ اللہ تعالیٰ مسیحیوں کا ذکر کرتے ہوئے فرماتا ہے فَاَمَّا الَّذِیْنَ کَفَرُوْا فَاُعَذِّبُھُمْ عَذَابًا شَدِیْدًا فِی الدُّنْیَا وَالْاٰخِرَۃِ وَمَالَھُمْ مِّنْ نّٰصِرِیْنَ (آل عمران: ۵۷) پس معلوم ہوا یہ وعدہ مسیحی قوم کے متعلق تھا۔ نہ کہ حواریوں کے متعلق۔ مسیحی قوم کے ابتدائی دور یعنی رومی دور میں بھی عیسائیوں کو بڑی کامیابیاں ہوئیں اور آخری دور یعنی اٹھارہویں‘ انیسویں ص
743
This verse also makes it clear that the مائدة (the table spread with food) did not mean a meal that was actually to descend from heaven, for such miracles are never shown, it being impossible to disbelieve after one has witnessed the wonderful phenomenon of a table set out with food actually descending from on high.
The punishment referred to in the verse is the same as is mentioned in 19:91.
Christians did "disbelieve afterwards" and the threatened punishment has already made its appearance. The last and the present World War, along with their repercussions, constitute one phase of the fulfilment of this prophecy, and God knows what dreadful forms the fulfilment of this great prophecy is decreed to take in future and what dire visitations are yet in store for Christians in this world and in the next.
810
The punishment referred to in the verse is the same as mentioned in 19:91. The last two World Wars along with their repercussions may constitute one phase of the fulfilment of this prophecy and God alone knows what dire punishments are yet in store for the Christian nations of the West.
وَالَّذِیۡنَ اٰمَنُوۡا مِنۡۢ بَعۡدُ وَہَاجَرُوۡا وَجٰہَدُوۡا مَعَکُمۡ فَاُولٰٓئِکَ مِنۡکُمۡ ۚ وَاُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ ۗ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌۢ
33:7.
33:7.
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
b
33:7.
a
33:71163
Important Words:
اولی (nearer) means more entitled or having a better right or more deserving or more worthy. It also means, more regardful or more considerate. See 4:136.
Commentary:
The verse purports to say that the promise of "forgiveness and honourable provision" given to migrants (see preceding verse) is not confined to the early migrants only. It extends to the later migrants also and is meant to continue while persecution or, for that matter, sincerity of faith continues.
The verse also gives another injunction. As all Muslims were declared to be brothers one to another (8:73), some persons might have been led to think that they might also inherit one another’s property; so the verse fittingly declares that only blood relations are entitled to inheritance and that other Muslims are only brothers in faith, but not heirs.
a
33:7.
1149
As all Muslims are declared to be brothers, one to another, in verse 73 and the Holy Prophet had established at Medina a sort of brotherhood between the Refugees and the Helpers, the misunderstanding might have arisen that they could inherit one another’s property; so it is enjoined here that blood relations alone are entitled to inheritance and other Muslims are only brothers in Faith and not heirs.
لَّا یَحِلُّ لَکَ النِّسَآءُ مِنۡۢ بَعۡدُ وَلَاۤ اَنۡ تَبَدَّلَ بِہِنَّ مِنۡ اَزۡوٰجٍ وَّلَوۡ اَعۡجَبَکَ حُسۡنُہُنَّ اِلَّا مَا مَلَکَتۡ یَمِیۡنُکَ ۗ وَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ رَّقِیۡبًا
پہلی آیت میں بظاہر اجازت تھی کہ موجودہ بیویوں میں سے کسی کو بدل کر اور نکاح کرلے۔ اس آیت میں فرمایا کہ تو موجودہ بیویوں کو بدل نہیں سکتا اور نہ اور زائدنکاح کر سکتا ہے۔ یہ اختلاف نہیں۔ کیونکہ ہم کہہ چکے ہیں کہ فیصلہ یہ دیا گیا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم جس طرح چاہیں کریں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے ارادے عالم الغیب خدا کو معلوم تھے۔ پس آیت میں ان ارادوں کی ترجمانی کی گئی ہے اختلاف کوئی نہیں۔
دوسرے معنے یہ ہیں کہ ’’اس کے بعد‘‘ سے مراد زمانہ کا بُعدنہیں بلکہ پہلی گنائی ہوئی اقسام کا ُبعدہے اور مراد یہ ہے کہ اوپر کی عورتوں کے علاوہ اور ک
اس کے متعلق بھی لکھا جا چکا ہے کہ محض اجازت ہے۔ رسول کریم صلی اللہ علیہ وآلہٖ وسلم نے اس پر عمل نہیں کیا۔
This verse was revealed in 7 A.H. after which the Holy Prophet contracted no further marriage. He was also not allowed to divorce any of the existing wives, possibly in deference to their dignity as "Mothers of the Faithful" and perhaps also because they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any of the existing wives.
Commentary:
This verse was revealed in 7 A.H., after which the Holy Prophet contracted no further marriage. He was prohibited to do so. He was also not permitted to divorce any of the existing wives. This was possibly in deference to their dignity as "Mothers of the Faithful" and perhaps was also due to the fact that they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any one of the existing wives.
The words "Allah is Watchful over all things" may signify that God knew full well the moral responsibilities of the wives of the Holy Prophet. Other women, although they might be superior to them in some respects, were not to be as useful or fitted for the great and noble task which the Prophet’s wives had to perform.
3
پہلی آیت میں بظاہر اجازت تھی کہ موجودہ بیویوں میں سے کسی کو بدل کر اور نکاح کرلے۔ اس آیت میں فرمایا کہ تو موجودہ بیویوں کو بدل نہیں سکتا اور نہ اور زائدنکاح کر سکتا ہے۔ یہ اختلاف نہیں۔ کیونکہ ہم کہہ چکے ہیں کہ فیصلہ یہ دیا گیا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم جس طرح چاہیں کریں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے ارادے عالم الغیب خدا کو معلوم تھے۔ پس آیت میں ان ارادوں کی ترجمانی کی گئی ہے اختلاف کوئی نہیں۔
دوسرے معنے یہ ہیں کہ ’’اس کے بعد‘‘ سے مراد زمانہ کا بُعدنہیں بلکہ پہلی گنائی ہوئی اقسام کا ُبعدہے اور مراد یہ ہے کہ اوپر کی عورتوں کے علاوہ اور ک
4
اس کے متعلق بھی لکھا جا چکا ہے کہ محض اجازت ہے۔ رسول کریم صلی اللہ علیہ وآلہٖ وسلم نے اس پر عمل نہیں کیا۔
3113
Commentary:
This verse was revealed in 7 A.H., after which the Holy Prophet contracted no further marriage. He was prohibited to do so. He was also not permitted to divorce any of the existing wives. This was possibly in deference to their dignity as "Mothers of the Faithful" and perhaps was also due to the fact that they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any one of the existing wives.
The words "Allah is Watchful over all things" may signify that God knew full well the moral responsibilities of the wives of the Holy Prophet. Other women, although they might be superior to them in some respects, were not to be as useful or fitted for the great and noble task which the Prophet’s wives had to perform.
2364
This verse was revealed in 7 A.H. after which the Holy Prophet contracted no further marriage. He was also not allowed to divorce any of the existing wives, possibly in deference to their dignity as "Mothers of the Faithful" and perhaps also because they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any of the existing wives.
ثُمَّ اَغۡرَقۡنَا بَعۡدُ الۡبَاقِیۡنَ
37:83; 54:12-13; 71:26.
21:78; 37:83; 54:12-13; 71:26.
b
37:83; 54:12-13; 71:26.
b
21:78; 37:83; 54:12-13; 71:26.
c
37:83; 54:12-13; 71:26.فَاِذَا لَقِیۡتُمُ الَّذِیۡنَ کَفَرُوۡا فَضَرۡبَ الرِّقَابِ حَتّٰۤی اِذَاۤ اَثۡخَنۡتُمُوۡہُمۡ فَشُدُّوا الۡوَثَاقَ فَاِمَّا مَنًّۢا بَعۡدُ وَاِمَّا فِدَآءً حَتّٰی تَضَعَ الۡحَرۡبُ اَوۡزَارَہَا ۚ ذٰلِکَ وَلَوۡ یَشَآءُ اللّٰہُ لَانۡتَصَرَ مِنۡہُمۡ وَلٰکِنۡ لِّیَبۡلُوَا۠ بَعۡضَکُمۡ بِبَعۡضٍ ۗ وَالَّذِیۡنَ قُتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ فَلَنۡ یُّضِلَّ اَعۡمٰلَہُمۡ
8:46, 68.
这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。
安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。
بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔
8:46, 68.
Athkhana fil Ardi means, he caused much slaughter in the land.
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq
Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.
8:46, 68.
Important Words:
أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).
انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).
Commentary:
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).
The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.
c
8:46, 68.
1258
这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。
1259
安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。
1
بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔
a
8:46, 68.
3791
Important Words:
أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).
انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).
Commentary:
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).
The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.
c
8:46, 68.
2738
Athkhana fil Ardi means, he caused much slaughter in the land.
2739
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq
2740
Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
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The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.
وَمَا لَکُمۡ اَلَّا تُنۡفِقُوۡا فِیۡ سَبِیۡلِ اللّٰہِ وَلِلّٰہِ مِیۡرٰثُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ لَا یَسۡتَوِیۡ مِنۡکُمۡ مَّنۡ اَنۡفَقَ مِنۡ قَبۡلِ الۡفَتۡحِ وَقٰتَلَ ۚ اُولٰٓئِکَ اَعۡظَمُ دَرَجَۃً مِّنَ الَّذِیۡنَ اَنۡفَقُوۡا مِنۡۢ بَعۡدُ وَقٰتَلُوۡا ۚ وَکُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی ۚ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
4:96; 9:20.
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
4:96; 9:20.
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
Fall of Mecca or the Treaty of Hudaibiyah.
4:96; 9:20.
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
a
4:96; 9:20.
2
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
c
4:96; 9:20.
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Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
c
4:96; 9:20.
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Man will have to leave behind in this world all his material possessions, which in truth belong to God.
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Fall of Mecca or the Treaty of Hudaibiyah.
فَمَا یُکَذِّبُکَ بَعۡدُ بِالدِّیۡنِ
人被创造以追寻一个十分崇高的精神命运, 安拉降下了阿丹、努哈、穆撒和穆圣这样的使者帮助他们, 以达到他的伟大目的; 如果他不恰当地利用他的天赋才能而拒绝安拉的启示并反对安拉的使者的话, 他要受到惩罚, 既然如此, 那么, 试问谁能很有理由地否认今生有最后的审判日并且后世也有?又怎么能否认杰出的审判者安拉的命谕遭到蔑视而可以获得免罪, 人的行为将没有报应?
When man has been created to achieve a very high spiritual destiny and God had sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal, and if he does not make proper use of his natural faculties and rejects the Divine Message and opposes God’s Messengers, he is punished, then, who can, with reason, deny that there is a Day of Judgment in this life and also in the Hereafter and that the commandments of God Who is the Best Judge cannot be defied with impunity and man’s actions will not go unrequited?
Important Words:
دین (judgement) is inf. noun from دان which means, he obeyed. دین means, judgement; religion; compulsion against will; righteousness; argument; plan, etc. (Lane & Aqrab).
Commentary:
The verse purports to say that when man has been created to achieve a very high spiritual destiny and God sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal and that if he does not make proper use of his natural faculties and rejects the Divine Message, opposing God’s Messengers he is punished, then, who can, with reason, deny that there is a Day of Judgement in this life and in the Hereafter, and that the commandments of God Who is the Best of Judges cannot be defied with impunity and man’s actions will not go unrequited. This is the simple explanation of this verse. But in view of the different significations of the word دین given under Important Words, the verse may also mean:
(1) How can the pagan Quraish, after having seen the evil end to which opponents of God’s Messengers always come, possibly hope that they will escape God’s judgement and will not be punished and the Holy Prophet will not succeed?
(2) When God has been revealing the Shari‘ah from time immemorial, then why do disbelievers find fault with the Holy Prophet, if he has brought a new Law?
(3) The disbelievers can advance no sane or solid argument against the claim of the Holy Prophet. Any charge or objection they raise against him equally applies to all Divine Messengers.
(4) In view of the innumerable signs shown in favour of the Holy Prophet, no plan or argument can succeed against him or can disprove his claim.
(5) No truly righteous man can reject the Holy Prophet.
(6) After having known the tragic end of the opponents of God’s Messengers who will dare say that he can compel the Holy Prophet to give up his mission?
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人被创造以追寻一个十分崇高的精神命运, 安拉降下了阿丹、努哈、穆撒和穆圣这样的使者帮助他们, 以达到他的伟大目的; 如果他不恰当地利用他的天赋才能而拒绝安拉的启示并反对安拉的使者的话, 他要受到惩罚, 既然如此, 那么, 试问谁能很有理由地否认今生有最后的审判日并且后世也有?又怎么能否认杰出的审判者安拉的命谕遭到蔑视而可以获得免罪, 人的行为将没有报应?
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Important Words:
دین (judgement) is inf. noun from دان which means, he obeyed. دین means, judgement; religion; compulsion against will; righteousness; argument; plan, etc. (Lane & Aqrab).
Commentary:
The verse purports to say that when man has been created to achieve a very high spiritual destiny and God sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal and that if he does not make proper use of his natural faculties and rejects the Divine Message, opposing God’s Messengers he is punished, then, who can, with reason, deny that there is a Day of Judgement in this life and in the Hereafter, and that the commandments of God Who is the Best of Judges cannot be defied with impunity and man’s actions will not go unrequited. This is the simple explanation of this verse. But in view of the different significations of the word دین given under Important Words, the verse may also mean:
(1) How can the pagan Quraish, after having seen the evil end to which opponents of God’s Messengers always come, possibly hope that they will escape God’s judgement and will not be punished and the Holy Prophet will not succeed?
(2) When God has been revealing the Shari‘ah from time immemorial, then why do disbelievers find fault with the Holy Prophet, if he has brought a new Law?
(3) The disbelievers can advance no sane or solid argument against the claim of the Holy Prophet. Any charge or objection they raise against him equally applies to all Divine Messengers.
(4) In view of the innumerable signs shown in favour of the Holy Prophet, no plan or argument can succeed against him or can disprove his claim.
(5) No truly righteous man can reject the Holy Prophet.
(6) After having known the tragic end of the opponents of God’s Messengers who will dare say that he can compel the Holy Prophet to give up his mission?
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When man has been created to achieve a very high spiritual destiny and God had sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal, and if he does not make proper use of his natural faculties and rejects the Divine Message and opposes God’s Messengers, he is punished, then, who can, with reason, deny that there is a Day of Judgment in this life and also in the Hereafter and that the commandments of God Who is the Best Judge cannot be defied with impunity and man’s actions will not go unrequited?