اَلِیۡمٍ
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "اَلِیۡمٍ".
اِنَّ الَّذِیۡنَ یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ النَّبِیّٖنَ بِغَیۡرِ حَقٍّ وَّیَقۡتُلُوۡنَ الَّذِیۡنَ یَاۡمُرُوۡنَ بِالۡقِسۡطِ مِنَ النَّاسِ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ
عربی میں فَاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ اردو میں اس کے بغیر فقرہ مکمل ہو جاتا ہے۔ اس لئے ہم نے ’’پس‘‘ کا لفظ اڑا دیا ہے۔
See 2:62.
No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their Faith. The history of Religion provides a standing testimony to this fact.
See 2:62.
Important Words:
یقتلون (seek to kill). See 2:62.
بشرھم (announce to them). See 2:26.
Commentary:
Disbelievers are here warned that if they do not accept the Signs of God and persist in rejecting and fighting His Messengers and are not prepared to accept the arbitrament of divine revelation and of reason, they cannot escape Divine punishment. No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their faith. The history of religion provides a standing testimony to this fact; and the Holy Prophet of Islam—the Greatest of all Prophets—was not going to be an exception.
The expression فبشرھم بعذاب الیم translated as "announce to them a painful punishment" literally means, "give them the glad tidings of a painful punishment". The word بشر (give glad tidings) has been used with a twofold purpose; (1) to signify that the promised punishment is extraordinarily great, the word بشارة literally meaning a news that changes the colour of the skin of the listener; (2) to point to the fact that the disbelievers have been deprived of a great blessing. They were invited to God’s favour which was truly glad tidings but, having rejected it, they incurred His wrath and brought punishment on their heads.
c
2:62.
232
不管安拉的先知面临什么情况, 他的使命都不会失败。任何迫害或杀害先知的企图都不能阻止宗教信仰的发展。伊斯兰教的历史证明了这个事实。
1
عربی میں فَاء ہے جس کے معنے ’’پس‘‘ کے ہیں۔ اردو میں اس کے بغیر فقرہ مکمل ہو جاتا ہے۔ اس لئے ہم نے ’’پس‘‘ کا لفظ اڑا دیا ہے۔
a
See 2:62.
313
Important Words:
یقتلون (seek to kill). See 2:62.
بشرھم (announce to them). See 2:26.
Commentary:
Disbelievers are here warned that if they do not accept the Signs of God and persist in rejecting and fighting His Messengers and are not prepared to accept the arbitrament of divine revelation and of reason, they cannot escape Divine punishment. No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their faith. The history of religion provides a standing testimony to this fact; and the Holy Prophet of Islam—the Greatest of all Prophets—was not going to be an exception.
The expression فبشرھم بعذاب الیم translated as "announce to them a painful punishment" literally means, "give them the glad tidings of a painful punishment". The word بشر (give glad tidings) has been used with a twofold purpose; (1) to signify that the promised punishment is extraordinarily great, the word بشارة literally meaning a news that changes the colour of the skin of the listener; (2) to point to the fact that the disbelievers have been deprived of a great blessing. They were invited to God’s favour which was truly glad tidings but, having rejected it, they incurred His wrath and brought punishment on their heads.
c
See 2:62.
387
No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their Faith. The history of Religion provides a standing testimony to this fact.
وَاِذَا تُتۡلٰی عَلَیۡہِ اٰیٰتُنَا وَلّٰی مُسۡتَکۡبِرًا کَاَنۡ لَّمۡ یَسۡمَعۡہَا کَاَنَّ فِیۡۤ اُذُنَیۡہِ وَقۡرًا ۖ فَبَشِّرۡہُ بِعَذَابٍ اَلِیۡمٍ
جس کا پہلی آیت میں ذکر ہوا ہے۔
Commentary:
The verse under comment explains another verse of the Quran (2:8) wherein it is stated that God sets a seal on the hearts of disbelievers and on their ears and eyes. The present verse makes it clear that man first turns away disdainfully from truth, and behaves arrogantly, and turns a deaf ear to the Divine Message and heavenly admonition, and then, as a result of his arrogant behaviour and attitude, his heart becomes, as it were, sealed and he is rendered spiritually blind and deaf.
1
جس کا پہلی آیت میں ذکر ہوا ہے۔
3037
Commentary:
The verse under comment explains another verse of the Quran (2:8) wherein it is stated that God sets a seal on the hearts of disbelievers and on their ears and eyes. The present verse makes it clear that man first turns away disdainfully from truth, and behaves arrogantly, and turns a deaf ear to the Divine Message and heavenly admonition, and then, as a result of his arrogant behaviour and attitude, his heart becomes, as it were, sealed and he is rendered spiritually blind and deaf.
وَاِذۡ قَالُوا اللّٰہُمَّ اِنۡ کَانَ ہٰذَا ہُوَ الۡحَقَّ مِنۡ عِنۡدِکَ فَاَمۡطِرۡ عَلَیۡنَا حِجَارَۃً مِّنَ السَّمَآءِ اَوِ ائۡتِنَا بِعَذَابٍ اَلِیۡمٍ
阿布•贾赫耳 (اَبُوْجَهْل) 在白德尔بَدْر) ) 战地上祈祷的几乎就是这些话 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。这一祈祷确实是实现了。阿布·贾赫耳连同古来西的其他首领都被杀死, 他们的尸体被抛入一个土坑内。
It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit.
Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert.
545
阿布•贾赫耳 (اَبُوْجَهْل) 在白德尔بَدْر) ) 战地上祈祷的几乎就是这些话 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。这一祈祷确实是实现了。阿布·贾赫耳连同古来西的其他首领都被杀死, 他们的尸体被抛入一个土坑内。
1121
Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert.
1117
It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit.
وَاَذٰنٌ مِّنَ اللّٰہِ وَرَسُوۡلِہٖۤ اِلَی النَّاسِ یَوۡمَ الۡحَجِّ الۡاَکۡبَرِ اَنَّ اللّٰہَ بَرِیۡٓءٌ مِّنَ الۡمُشۡرِکِیۡنَ ۙ وَرَسُوۡلُہٗ ۚ فَاِنۡ تُبۡتُمۡ فَہُوَ خَیۡرٌ لَّکُمۡ ۖ وَاِنۡ تَوَلَّیۡتُمۡ فَاعۡلَمُوۡۤا اَنَّکُمۡ غَیۡرُ مُعۡجِزِی اللّٰہِ ۗ وَبَشِّرِ الَّذِیۡنَ کَفَرُوۡا بِعَذَابٍ اَلِیۡمٍ
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
See 9:2.
4:139.
Adhan means, notification, proclamation or call (Lane).
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
9:2.
4:139.
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
b
9:2.
c
4:139.
554A
这是在穆斯林管理下第一次朝觐。
1
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
b
9:2.
c
4:139.
1166
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
a
See 9:2.
b
4:139.
1153
Adhan means, notification, proclamation or call (Lane).
1153A
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
1154
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
۞ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ کَثِیۡرًا مِّنَ الۡاَحۡبَارِ وَالرُّہۡبَانِ لَیَاۡکُلُوۡنَ اَمۡوٰلَ النَّاسِ بِالۡبٰطِلِ وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ ۗ وَالَّذِیۡنَ یَکۡنِزُوۡنَ الذَّہَبَ وَالۡفِضَّۃَ وَلَا یُنۡفِقُوۡنَہَا فِیۡ سَبِیۡلِ اللّٰہِ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ
4:162.
4:161.
Commentary:
This verse sheds some light on the moral degradation of the Jewish and Christian religious leaders who were opposed to the Holy Prophet. Their moral depravity and spiritual degeneration was itself evidence of the truth of Islam, because when the leaders of a religion themselves become corrupt and depraved, reformation can come only through a heavenly Messenger. Jewish and Christian leaders opposed the Holy Prophet, but their own depravity testified to the fact that he had appeared at a time when his advent was urgently needed.
The words, those who hoard up gold and silver and spend it not in the way of Allah—give to them the tidings of a painful punishment, give a graphic picture of Jews and Christians. They hoard up wealth and do not spend it in the cause of God, i.e. in propagating truth and helping the poor and needy. They are threatened with a painful punishment.
c
4:162.
d
4:161.
a
4:162.
b
4:161.
1194
Commentary:
This verse sheds some light on the moral degradation of the Jewish and Christian religious leaders who were opposed to the Holy Prophet. Their moral depravity and spiritual degeneration was itself evidence of the truth of Islam, because when the leaders of a religion themselves become corrupt and depraved, reformation can come only through a heavenly Messenger. Jewish and Christian leaders opposed the Holy Prophet, but their own depravity testified to the fact that he had appeared at a time when his advent was urgently needed.
The words, those who hoard up gold and silver and spend it not in the way of Allah—give to them the tidings of a painful punishment, give a graphic picture of Jews and Christians. They hoard up wealth and do not spend it in the cause of God, i.e. in propagating truth and helping the poor and needy. They are threatened with a painful punishment.
b
4:162.
c
4:161.
اَنۡ لَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ ۖ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ اَلِیۡمٍ
7:60; 71:4.
'A grievous punishment' is different from 'the punishment of a grievous day.' The latter expression implies greater intensity. Certain punishments are very grievous, but there are 'certain days' the remembrance of which continues to haunt and cause pain even after the lapse of hundreds of years. Whereas the actual 'punishment' causes pain only to those on whom it falls, remembrance of the 'days of a grievous punishment' terrifies even those who come after.
7:60; 71:4.
Commentary:
"A grievous punishment" is different from "the punishment of a grievous day." The latter expression implies greater intensity. Certain punishments are very grievous, but there are certain "days" the remembrance of which continues to cause great pain even after the lapse of hundreds of years. The actual "punishment" causes pain only to those on whom it falls, but remembrance of the "days" of a terrible punishment frightens even those who come after. Thus, by using the expression, the punishment of a grievous day, the Quran points to the fact that the threatened punishment was to be such as would be long remembered and would strike terror into the hearts of coming generations. This expression aptly describes the grievous nature of the punishment which overtook the people of Noah, for the great Deluge is remembered even to the present day as a terrible catastrophe the very thought of which inspires fear.
e
7:60; 71:4.
612
‘痛苦的惩罚’ 和 ‘痛苦的日子的惩罚’ 是不同的。后一种讲法意思较强烈。有些惩罚是很痛苦的, 但是有 ‘某些日子’, 想起那些日子即使过了几百年之后仍会继续萦绕在心里而引起痛苦。真正的 “惩罚” 只在直接受到的人身上引起痛苦, 而 ‘痛苦惩罚的日子’ 甚至使那些后来的人们也感到惊恐。
a
7:60; 71:4.
1408
Commentary:
"A grievous punishment" is different from "the punishment of a grievous day." The latter expression implies greater intensity. Certain punishments are very grievous, but there are certain "days" the remembrance of which continues to cause great pain even after the lapse of hundreds of years. The actual "punishment" causes pain only to those on whom it falls, but remembrance of the "days" of a terrible punishment frightens even those who come after. Thus, by using the expression, the punishment of a grievous day, the Quran points to the fact that the threatened punishment was to be such as would be long remembered and would strike terror into the hearts of coming generations. This expression aptly describes the grievous nature of the punishment which overtook the people of Noah, for the great Deluge is remembered even to the present day as a terrible catastrophe the very thought of which inspires fear.
f
7:60; 71:4.
1309
'A grievous punishment' is different from 'the punishment of a grievous day.' The latter expression implies greater intensity. Certain punishments are very grievous, but there are 'certain days' the remembrance of which continues to haunt and cause pain even after the lapse of hundreds of years. Whereas the actual 'punishment' causes pain only to those on whom it falls, remembrance of the 'days of a grievous punishment' terrifies even those who come after.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَالۡمَسۡجِدِ الۡحَرَامِ الَّذِیۡ جَعَلۡنٰہُ لِلنَّاسِ سَوَآءَۨ الۡعٰکِفُ فِیۡہِ وَالۡبَادِ ۚ وَمَنۡ یُّرِدۡ فِیۡہِ بِاِلۡحَادٍۭ بِظُلۡمٍ نُّذِقۡہُ مِنۡ عَذَابٍ اَلِیۡمٍ
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
c
8:35; 16:89; 43:38; 48:26.
a
8:35; 16:89; 43:38; 48:26.
2457
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
a
8:35; 16:89; 43:38; 48:26.
مَّا یُقَالُ لَکَ اِلَّا مَا قَدۡ قِیۡلَ لِلرُّسُلِ مِنۡ قَبۡلِکَ ۚ اِنَّ رَبَّکَ لَذُوۡ مَغۡفِرَۃٍ وَّذُوۡ عِقَابٍ اَلِیۡمٍ
13:7; 53:33.
13:7; 53:33.
13:7; 53:33.
Commentary:
The verse seeks to comfort the Holy Prophet by telling him that all the Divine Messengers who passed before him were also subjected to the objections that are being levelled against him.
b
13:7; 53:33.
b
13:7; 53:33.
3592
Commentary:
The verse seeks to comfort the Holy Prophet by telling him that all the Divine Messengers who passed before him were also subjected to the objections that are being levelled against him.
b
13:7; 53:33.
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ ۖ فَوَیۡلٌ لِّلَّذِیۡنَ ظَلَمُوۡا مِنۡ عَذَابِ یَوۡمٍ اَلِیۡمٍ
19:38.
19:38.
19:38.
b
19:38.
c
19:38.
a
19:38.
یَسۡمَعُ اٰیٰتِ اللّٰہِ تُتۡلٰی عَلَیۡہِ ثُمَّ یُصِرُّ مُسۡتَکۡبِرًا کَاَنۡ لَّمۡ یَسۡمَعۡہَا ۖ فَبَشِّرۡہُ بِعَذَابٍ اَلِیۡمٍ
یٰقَوۡمَنَاۤ اَجِیۡبُوۡا دَاعِیَ اللّٰہِ وَاٰمِنُوۡا بِہٖ یَغۡفِرۡ لَکُمۡ مِّنۡ ذُنُوۡبِکُمۡ وَیُجِرۡکُمۡ مِّنۡ عَذَابٍ اَلِیۡمٍ
72:14.
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
b
72:14.
3785
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا ہَلۡ اَدُلُّکُمۡ عَلٰی تِجٰرَۃٍ تُنۡجِیۡکُمۡ مِّنۡ عَذَابٍ اَلِیۡمٍ
这节经文似乎也指主许迈喜合时代, 那时商贸繁荣, 人们疯狂地追求财富。
This verse also seems to refer to the time of the Promised Messiah when trade and commerce were to flourish and there was to be a mad rush for striking profitable bargains.
Commentary:
This verse seems to refer to the time of the Promised Messiah when trade and commerce will flourish and there will be a mad rush for striking profitable bargains.
1423
这节经文似乎也指主许迈喜合时代, 那时商贸繁荣, 人们疯狂地追求财富。
4230
Commentary:
This verse seems to refer to the time of the Promised Messiah when trade and commerce will flourish and there will be a mad rush for striking profitable bargains.
3041
This verse also seems to refer to the time of the Promised Messiah when trade and commerce were to flourish and there was to be a mad rush for striking profitable bargains.
قُلۡ اَرَءَیۡتُمۡ اِنۡ اَہۡلَکَنِیَ اللّٰہُ وَمَنۡ مَّعِیَ اَوۡ رَحِمَنَا فَمَنۡ یُّجِیۡرُ الۡکٰفِرِیۡنَ مِنۡ عَذَابٍ اَلِیۡمٍ
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
1
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
2
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ
9:34.
9:34.
9:34.
b
9:34.
c
9:34.
c
9:34.