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ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
67
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
1
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
2
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
3
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
94
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
119
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
2:171.
3:113, 182.
2:171.
3:113, 182.
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
a
3:113, 182.
e
2:171.
a
2:171.
b
3:113, 182.
98
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
c
2:171.
d
3:113, 182.
وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
4:99.
The words also mean, what is the matter with you that you fight not.
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
4:99.
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
337
这节经文清楚地证明穆斯林决不会发动敌对行动。他们只是为保卫自己的宗教和挽救自己力量较弱的教友而战。
1
یعنی ان کو آزاد کرانے کے لئے جو کافروں کے ظلموں کا شکار ہو رہے ہیں۔
a
4:99.
545
Commentary:
The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.
c
4:99.
632A
The words also mean, what is the matter with you that you fight not.
633
The verse is a clear proof of the fact that Muslims never started hostilities. They only fought in self-defence in order to protect their religion and save their weaker co-religionists.
أَلَا تُقَٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
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.
وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا
59:3.
59:3.
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
59:3.
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
b
59:3.
3094
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
2347
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ ءَالِ فِرْعَوْنَ يَكْتُمُ إِيمَٰنَهُۥٓ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّىَ ٱللَّهُ وَقَدْ جَآءَكُم بِٱلْبَيِّنَٰتِ مِن رَّبِّكُمْ ۖ وَإِن يَكُ كَٰذِبًا فَعَلَيْهِ كَذِبُهُۥ ۖ وَإِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ ٱلَّذِى يَعِدُكُمْ ۖ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ مُسْرِفٌ كَذَّابٌ
69:45, 47.
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
69:45, 47.
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
69:45, 47.
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
e
69:45, 47.
1
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
a
69:45, 47.
3516
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
a
69:45, 47.
2603
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
قُل لِّلْمُخَلَّفِينَ مِنَ ٱلْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُو۟لِى بَأْسٍ شَدِيدٍ تُقَٰتِلُونَهُمْ أَوْ يُسْلِمُونَ ۖ فَإِن تُطِيعُوا۟ يُؤْتِكُمُ ٱللَّهُ أَجْرًا حَسَنًا ۖ وَإِن تَتَوَلَّوْا۟ كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
3
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
4
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
3827
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2773
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.