وَرَسُوۡلِہٖ
Appears 20 times in Quran
Occurrences in Quran
Found 20 verses containing "وَرَسُوۡلِہٖ".
فَاِنۡ لَّمۡ تَفۡعَلُوۡا فَاۡذَنُوۡا بِحَرۡبٍ مِّنَ اللّٰہِ وَرَسُوۡلِہٖ ۖ وَاِنۡ تُبۡتُمۡ فَلَکُمۡ رُءُوۡسُ اَمۡوٰلِکُمۡ لَا تَظۡلِمُوۡنَ وَلَا تُظۡلَمُوۡنَ
عربی میں رُءُ وْسُ اَمْوَالِکُمْ یعنی راس المال کا لفظ جمع ہے۔ مگر اردو میں یہ لفظ جمع استعمال نہیں ہوتا۔ اس لئے ترجمہ مفرد لفظ سے کیا گیا ہے۔ لفظی ترجمہ ہوتا تو کہتے تمہارے وہ اموال جو تم نے قرض دئے ہوئے ہیں وہ تمہارے لئے ہیں۔
Important Words:
فاذنوا (then beware of) is derived from اذن. They say اذن له i.e. he gave ear or listened to it or him; he permitted, or allowed him. أذن بالشیء means, he knew the thing; or he became informed or apprised of it. آذنه بالامر means, he made him to know the thing; or he notified or announced it to him. أذن (adhdhana) or تأذن (ta’adhdhana) means, he made known or notified or announced (Lane).
حرب (war) is from حرب. They say حربه i.e. he despoiled him of his wealth and property, leaving him without anything. حرب (hariba) means, he became greatly angry, or wrathful. الحرب means, war; hostilities (Aqrab).
رؤس اموالکم (your original sums). رؤس is the plural of رأس meaning: (1) head; (2) the upper or higher part or end of a thing; (3) chief or leader of a society. رأس الشھر means, the first day of the month. The word رأس also signifies the thing itself; as they say ھوقسم برأسه i.e. this is an independent species in itself. رأس المال means, the original sum without interest; principal; capital. The Arabs say اقرضنی عشرة برؤسھا i.e. he lent me a loan of ten pieces of money without interest (Aqrab & Lane).
Commentary:
The verse declares that the taking of interest is tantamount to waging war against God. It may be inferred from this that those among Muslims who lend money at interest, should be boycotted by the rest of the community. History bears testimony to the fact that such Muslim States as borrowed or lent money at interest were ruined.
It is often objected that no trade or commerce is possible without interest. This is not correct. There is no natural relation between trade and interest. The latter has become unconsciously associated with the former, as Western countries have based their commercial system on credit. If this had not been so, commerce would not have been dependent upon interest. Only a few hundred years ago, Muslims were responsible for a large part of the world’s commerce, and yet they carried it on without interest. They used to borrow money even from the poorer classes by way of partnership loans, and the commerce carried on by them thus contributed directly to the welfare of those classes. Interest is not at all essential for commerce, but as commerce is now being carried on, on the basis of interest, it appears as if without interest it would come to a standstill. No doubt, a change in the system would at first be inconvenient but the system of commerce depending upon interest can certainly be discarded.
Interest is, in fact, a leech which is fast sucking away the blood of humanity, especially of the lower and middle classes. Even the upper classes are not entirely secure against its poison, but they are deriving a false enjoyment from it like the proverbial leopard who ate away his own tongue by rubbing it against a rough stone, foolishly thinking it to be the blood and flesh of another animal. Unfortunately those who are willing to forego it are too weak to withstand the force of the current system.
The system of credit prevailing in Western countries is destructive to the peace of the world in two ways. On the one hand, it helps the accumulation of wealth in a few hands and, on the other, it facilitates war. No government can be imagined as entering upon a great war unless it relies upon its ability to raise money by means of loans carrying interest. Long and devastating wars are made possible only by the institution of interest. If huge loans on interest were not possible, many countries would refuse to enter what appeared to be a long war; and if they entered such wars at all, they would certainly hasten to withdraw from them long before they actually terminated, for their treasuries would become empty and their people would revolt in protest against the criminal waste of men and money. But the system of what appear to be easy loans makes it possible for governments to carry on ruinous struggles as they are able to obtain the sinews of war without having to resort to a system of direct taxation. The people of belligerent countries do not, at the moment, feel the burden which is laid on their backs, but after the war is over their backs are bent double under the staggering weight of national debts and future generations are kept busy reducing the weight. Take, for instance, the case of the last Great War. If huge loans had not been possible, the result of the war would still have been the same, but the devastation and the heavy indebtedness of the different countries would have been avoided. Nay, the War itself might have been avoided; and even if it had taken place, the belligerents would soon have been exhausted, peace would have been signed within a year, and the world would have proceeded on its forward march of progress. A worse fate is perhaps awaiting the Western countries at the termination of the present World War.
1
عربی میں رُءُ وْسُ اَمْوَالِکُمْ یعنی راس المال کا لفظ جمع ہے۔ مگر اردو میں یہ لفظ جمع استعمال نہیں ہوتا۔ اس لئے ترجمہ مفرد لفظ سے کیا گیا ہے۔ لفظی ترجمہ ہوتا تو کہتے تمہارے وہ اموال جو تم نے قرض دئے ہوئے ہیں وہ تمہارے لئے ہیں۔
286
Important Words:
فاذنوا (then beware of) is derived from اذن. They say اذن له i.e. he gave ear or listened to it or him; he permitted, or allowed him. أذن بالشیء means, he knew the thing; or he became informed or apprised of it. آذنه بالامر means, he made him to know the thing; or he notified or announced it to him. أذن (adhdhana) or تأذن (ta’adhdhana) means, he made known or notified or announced (Lane).
حرب (war) is from حرب. They say حربه i.e. he despoiled him of his wealth and property, leaving him without anything. حرب (hariba) means, he became greatly angry, or wrathful. الحرب means, war; hostilities (Aqrab).
رؤس اموالکم (your original sums). رؤس is the plural of رأس meaning: (1) head; (2) the upper or higher part or end of a thing; (3) chief or leader of a society. رأس الشھر means, the first day of the month. The word رأس also signifies the thing itself; as they say ھوقسم برأسه i.e. this is an independent species in itself. رأس المال means, the original sum without interest; principal; capital. The Arabs say اقرضنی عشرة برؤسھا i.e. he lent me a loan of ten pieces of money without interest (Aqrab & Lane).
Commentary:
The verse declares that the taking of interest is tantamount to waging war against God. It may be inferred from this that those among Muslims who lend money at interest, should be boycotted by the rest of the community. History bears testimony to the fact that such Muslim States as borrowed or lent money at interest were ruined.
It is often objected that no trade or commerce is possible without interest. This is not correct. There is no natural relation between trade and interest. The latter has become unconsciously associated with the former, as Western countries have based their commercial system on credit. If this had not been so, commerce would not have been dependent upon interest. Only a few hundred years ago, Muslims were responsible for a large part of the world’s commerce, and yet they carried it on without interest. They used to borrow money even from the poorer classes by way of partnership loans, and the commerce carried on by them thus contributed directly to the welfare of those classes. Interest is not at all essential for commerce, but as commerce is now being carried on, on the basis of interest, it appears as if without interest it would come to a standstill. No doubt, a change in the system would at first be inconvenient but the system of commerce depending upon interest can certainly be discarded.
Interest is, in fact, a leech which is fast sucking away the blood of humanity, especially of the lower and middle classes. Even the upper classes are not entirely secure against its poison, but they are deriving a false enjoyment from it like the proverbial leopard who ate away his own tongue by rubbing it against a rough stone, foolishly thinking it to be the blood and flesh of another animal. Unfortunately those who are willing to forego it are too weak to withstand the force of the current system.
The system of credit prevailing in Western countries is destructive to the peace of the world in two ways. On the one hand, it helps the accumulation of wealth in a few hands and, on the other, it facilitates war. No government can be imagined as entering upon a great war unless it relies upon its ability to raise money by means of loans carrying interest. Long and devastating wars are made possible only by the institution of interest. If huge loans on interest were not possible, many countries would refuse to enter what appeared to be a long war; and if they entered such wars at all, they would certainly hasten to withdraw from them long before they actually terminated, for their treasuries would become empty and their people would revolt in protest against the criminal waste of men and money. But the system of what appear to be easy loans makes it possible for governments to carry on ruinous struggles as they are able to obtain the sinews of war without having to resort to a system of direct taxation. The people of belligerent countries do not, at the moment, feel the burden which is laid on their backs, but after the war is over their backs are bent double under the staggering weight of national debts and future generations are kept busy reducing the weight. Take, for instance, the case of the last Great War. If huge loans had not been possible, the result of the war would still have been the same, but the devastation and the heavy indebtedness of the different countries would have been avoided. Nay, the War itself might have been avoided; and even if it had taken place, the belligerents would soon have been exhausted, peace would have been signed within a year, and the world would have proceeded on its forward march of progress. A worse fate is perhaps awaiting the Western countries at the termination of the present World War.
۞ وَمَنۡ یُّہَاجِرۡ فِیۡ سَبِیۡلِ اللّٰہِ یَجِدۡ فِی الۡاَرۡضِ مُرٰغَمًا کَثِیۡرًا وَّسَعَۃً ۚ وَمَنۡ یَّخۡرُجۡ مِنۡۢ بَیۡتِہٖ مُہَاجِرًا اِلَی اللّٰہِ وَرَسُوۡلِہٖ ثُمَّ یُدۡرِکۡہُ الۡمَوۡتُ فَقَدۡ وَقَعَ اَجۡرُہٗ عَلَی اللّٰہِ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
2
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
569
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
658
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَالۡکِتٰبِ الَّذِیۡ نَزَّلَ عَلٰی رَسُوۡلِہٖ وَالۡکِتٰبِ الَّذِیۡۤ اَنۡزَلَ مِنۡ قَبۡلُ ۚ وَمَنۡ یَّکۡفُرۡ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ وَالۡیَوۡمِ الۡاٰخِرِ فَقَدۡ ضَلَّ ضَلٰلًۢا بَعِیۡدًا
2:5, 137; 4:163: 5:60.
4:151.
4:117.
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
2:5, 137; 4:163; 5:60.
4:151.
4:117.
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
a
2:5, 137; 4:163; 5:60.
b
4:151.
c
4:117.
601
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
683
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
۞ وَمَنۡ یَّقۡنُتۡ مِنۡکُنَّ لِلّٰہِ وَرَسُوۡلِہٖ وَتَعۡمَلۡ صٰلِحًا نُّؤۡتِہَاۤ اَجۡرَہَا مَرَّتَیۡنِ وَاَعۡتَدۡنَا لَہَا رِزۡقًا کَرِیۡمًا
The masculine gender for the verb Yaqnut is used because of the subject man which is invariably followed by a verb in the masculine gender.
Commentary:
The masculine gender of the verb یقنت is used because of the subject من which is invariably followed by a verb in the masculine gender.
3098
Commentary:
The masculine gender of the verb یقنت is used because of the subject من which is invariably followed by a verb in the masculine gender.
2351
The masculine gender for the verb Yaqnut is used because of the subject man which is invariably followed by a verb in the masculine gender.
وَلَئِنۡ سَاَلۡتَہُمۡ لَیَقُوۡلُنَّ اِنَّمَا کُنَّا نَخُوۡضُ وَنَلۡعَبُ ۚ قُلۡ اَبِاللّٰہِ وَاٰیٰتِہٖ وَرَسُوۡلِہٖ کُنۡتُمۡ تَسۡتَہۡزِءُوۡنَ
2:45.
2:45.
2:15.
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
d
2:45.
a
2:15.
1219
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
a
2:45.
قُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَاَبۡنَآؤُکُمۡ وَاِخۡوٰنُکُمۡ وَاَزۡوٰجُکُمۡ وَعَشِیۡرَتُکُمۡ وَاَمۡوٰلُۨ اقۡتَرَفۡتُمُوۡہَا وَتِجٰرَۃٌ تَخۡشَوۡنَ کَسَادَہَا وَمَسٰکِنُ تَرۡضَوۡنَہَاۤ اَحَبَّ اِلَیۡکُمۡ مِّنَ اللّٰہِ وَرَسُوۡلِہٖ وَجِہَادٍ فِیۡ سَبِیۡلِہٖ فَتَرَبَّصُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1185
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1172
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
اَسۡتَغۡفِرۡ لَہُمۡ اَوۡ لَا تَسۡتَغۡفِرۡ لَہُمۡ اِنۡ تَسۡتَغۡفِرۡ لَہُمۡ سَبۡعِیۡنَ مَرَّۃً فَلَنۡ یَّغۡفِرَ اللّٰہُ لَہُمۡ ۚ ذٰلِکَ بِاَنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ
63:7.
The word "seventy" does not denote a specific number but is used here to intensify the point that such Hypocrites as are doomed to perish will never be forgiven however much the Holy Prophet might ask forgiveness for them.
63:7.
Commentary:
The verse refers to the offering of prayer for the hypocrites while they lived. It does not, however, refer to all hypocrites as a matter of principle; but only to such as were doomed to perish and about whom God had revealed to His Prophet that they would die disbelievers (see 9:77 above). To pray for such hypocrites or disbelievers would virtually be contradicting the purpose of God. As for the injunction about the funeral Prayer, it is contained in 9:84 below. It so happened that before the latter verse was revealed, ‘Abdullah bin Ubayy, the leader of the hypocrites, died; and the Holy Prophet, considering that he was outwardly a Muslim and that his son was a particularly devoted believer, prepared to offer the funeral prayer for him. Thereupon, ‘Umar drew his attention to the verse under comment upon which the Holy Prophet said that the verse left it to him whether or not to say the funeral prayer for a hypocrite and that he would ask forgiveness of God for ‘Abdullah more than "seventy times."
It should be noted that the words, "seventy times," are not here meant literally but are simply intended to intensify the point that such hypocrites as are doomed to perish will never be forgiven; but so great was the mercy of the Holy Prophet for those who professed faith in him that, taking advantage of the fact that God had not so far expressly commanded him to abstain from praying for the hypocrites at all, he interpreted the word "seventy" literally and offered to say the funeral prayer for ‘Abdullah bin Ubayy, whose son was a very devoted Muslim.
c
63:7.
575
سَبْعِيْنَ (七十) 这一单词并不指具体数词。此处用来加强这一点: 这样的一些伪信者注定要灭亡, 不管穆圣为他们祈求宽恕多少次, 都不会被宽恕。
a
63:7.
1232
Commentary:
The verse refers to the offering of prayer for the hypocrites while they lived. It does not, however, refer to all hypocrites as a matter of principle; but only to such as were doomed to perish and about whom God had revealed to His Prophet that they would die disbelievers (see 9:77 above). To pray for such hypocrites or disbelievers would virtually be contradicting the purpose of God. As for the injunction about the funeral Prayer, it is contained in 9:84 below. It so happened that before the latter verse was revealed, ‘Abdullah bin Ubayy, the leader of the hypocrites, died; and the Holy Prophet, considering that he was outwardly a Muslim and that his son was a particularly devoted believer, prepared to offer the funeral prayer for him. Thereupon, ‘Umar drew his attention to the verse under comment upon which the Holy Prophet said that the verse left it to him whether or not to say the funeral prayer for a hypocrite and that he would ask forgiveness of God for ‘Abdullah more than "seventy times."
It should be noted that the words, "seventy times," are not here meant literally but are simply intended to intensify the point that such hypocrites as are doomed to perish will never be forgiven; but so great was the mercy of the Holy Prophet for those who professed faith in him that, taking advantage of the fact that God had not so far expressly commanded him to abstain from praying for the hypocrites at all, he interpreted the word "seventy" literally and offered to say the funeral prayer for ‘Abdullah bin Ubayy, whose son was a very devoted Muslim.
b
63:7.
1202
The word "seventy" does not denote a specific number but is used here to intensify the point that such Hypocrites as are doomed to perish will never be forgiven however much the Holy Prophet might ask forgiveness for them.
وَلَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّلَا تَقُمۡ عَلٰی قَبۡرِہٖۤ ۖ اِنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَمَاتُوۡا وَہُمۡ فٰسِقُوۡنَ
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
1236
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
لَّیۡسَ عَلَی الضُّعَفَآءِ وَلَا عَلَی الۡمَرۡضٰی وَلَا عَلَی الَّذِیۡنَ لَا یَجِدُوۡنَ مَا یُنۡفِقُوۡنَ حَرَجٌ اِذَا نَصَحُوۡا لِلّٰہِ وَرَسُوۡلِہٖ ۚ مَا عَلَی الۡمُحۡسِنِیۡنَ مِنۡ سَبِیۡلٍ ۚ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
48:18.
48:18.
48:18.
Important Words:
نصحوا (are sincere) is derived from نصح. They say نصحه or نصح له i.e. he advised him or counselled him sincerely or faithfully; or he acted sincerely or honestly to him; or he deserved what was good for him. نصح الشیء means, the thing became pure or unadulterated (Lane).
Commentary:
This and the succeeding verse speak of those who cannot join an expedition owing to some real inability. No blame lies on them. The verse also shows that those, who have really nothing to spend in the cause of God, are also reckoned among those, who actually strive in the cause of God if they are sincere and faithful to God and His Messenger.
a
48:18.
a
48:18.
1241
Important Words:
نصحوا (are sincere) is derived from نصح. They say نصحه or نصح له i.e. he advised him or counselled him sincerely or faithfully; or he acted sincerely or honestly to him; or he deserved what was good for him. نصح الشیء means, the thing became pure or unadulterated (Lane).
Commentary:
This and the succeeding verse speak of those who cannot join an expedition owing to some real inability. No blame lies on them. The verse also shows that those, who have really nothing to spend in the cause of God, are also reckoned among those, who actually strive in the cause of God if they are sincere and faithful to God and His Messenger.
a
48:18.
وَاِذَا دُعُوۡۤا اِلَی اللّٰہِ وَرَسُوۡلِہٖ لِیَحۡکُمَ بَیۡنَہُمۡ اِذَا فَرِیۡقٌ مِّنۡہُمۡ مُّعۡرِضُوۡنَ
3:24.
3:24.
3:24.
b
3:24.
a
3:24.
a
3:24.
اِنَّمَا کَانَ قَوۡلَ الۡمُؤۡمِنِیۡنَ اِذَا دُعُوۡۤا اِلَی اللّٰہِ وَرَسُوۡلِہٖ لِیَحۡکُمَ بَیۡنَہُمۡ اَنۡ یَّقُوۡلُوۡا سَمِعۡنَا وَاَطَعۡنَا ۚ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
这节经文以及相近的一些经文指明伊斯兰教一个基本和最重要的原则, 即伊斯兰教是一本完美的法典, 它的命令和律令包括人类生活所有各种不同的方面, 而穆圣是穆斯林民族生活的相关的一切事务的最高权威。
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and that the Holy Prophet is the final authority on all matters that concern the national life of Muslims.
Commentary:
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and the Holy Prophet is the final authority on all matters that concern the national life of Muslims. See also 4:66.
913
这节经文以及相近的一些经文指明伊斯兰教一个基本和最重要的原则, 即伊斯兰教是一本完美的法典, 它的命令和律令包括人类生活所有各种不同的方面, 而穆圣是穆斯林民族生活的相关的一切事务的最高权威。
2628A
Commentary:
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and the Holy Prophet is the final authority on all matters that concern the national life of Muslims. See also 4:66.
2056
The present and adjacent verses point to a basic and most fundamental Islamic principle, viz. that Islam is a perfect code of laws and its injunctions and commandments cover all the different aspects of human life and that the Holy Prophet is the final authority on all matters that concern the national life of Muslims.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَاِذَا کَانُوۡا مَعَہٗ عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ یَذۡہَبُوۡا حَتّٰی یَسۡتَـٔۡذِنُوۡہُ ۚ اِنَّ الَّذِیۡنَ یَسۡتَـٔۡذِنُوۡنَکَ اُولٰٓئِکَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰہِ وَرَسُوۡلِہٖ ۚ فَاِذَا اسۡتَـٔۡذَنُوۡکَ لِبَعۡضِ شَاۡنِہِمۡ فَاۡذَنۡ لِّمَنۡ شِئۡتَ مِنۡہُمۡ وَاسۡتَغۡفِرۡ لَہُمُ اللّٰہَ ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
Amru Jami‘ means, a momentous affair on account of which people gather together as though the affair itself gathers them (Lane).
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they should not leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims, presided over by the Holy Prophet, his Successor or their accepted and elected Leader.
Important Words:
جامع (which has brought them together) is derived from جمع which means, he collected; assembled; brought together; it comprised, comprehended or contained. They say جمع امرہ i.e. he arranged or settled his affair. The Arabs say جمع اللّٰه شمله i.e. may God unite his disorganised state of affairs. امر جامع means, an affair that brings people together; or a momentous or important affair on account of which people gather together as though the affair itself gathers them (Lane, Mufradat & Aqrab).
Commentary:
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they are not to leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims presided over by the Prophet, his Successor or their accepted and elected leader. When a person withdraws himself from such assembly, he, in fact, deprives himself of the opportunity to contribute his share to the good of Islam and Muslims and consequently to that extent he becomes deprived of God’s grace and mercy. The Holy Prophet, therefore, has been told to ask forgiveness of Allah for such an individual for an inadvertent lapse on his part. Islam is very sensitive about the maintenance of a living relationship between an individual Muslim and the central authority of the Muslim community.
2637
Important Words:
جامع (which has brought them together) is derived from جمع which means, he collected; assembled; brought together; it comprised, comprehended or contained. They say جمع امرہ i.e. he arranged or settled his affair. The Arabs say جمع اللّٰه شمله i.e. may God unite his disorganised state of affairs. امر جامع means, an affair that brings people together; or a momentous or important affair on account of which people gather together as though the affair itself gathers them (Lane, Mufradat & Aqrab).
Commentary:
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they are not to leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims presided over by the Prophet, his Successor or their accepted and elected leader. When a person withdraws himself from such assembly, he, in fact, deprives himself of the opportunity to contribute his share to the good of Islam and Muslims and consequently to that extent he becomes deprived of God’s grace and mercy. The Holy Prophet, therefore, has been told to ask forgiveness of Allah for such an individual for an inadvertent lapse on his part. Islam is very sensitive about the maintenance of a living relationship between an individual Muslim and the central authority of the Muslim community.
2059A
Amru Jami‘ means, a momentous affair on account of which people gather together as though the affair itself gathers them (Lane).
2060
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they should not leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims, presided over by the Holy Prophet, his Successor or their accepted and elected Leader.
لِّتُؤۡمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَتُعَزِّرُوۡہُ وَتُوَقِّرُوۡہُ وَتُسَبِّحُوۡہُ بُکۡرَۃً وَّاَصِیۡلًا
5:13.
عربی کا ایک قاعدہ انتشارِ ضمائر کا بھی ہے جس کے معنے یہ ہوتے ہیں کہ ایک ہی فقرہ میں کئی پہلے گذرے ہوئے وجودوں کی طرف ایک ضمیر پھیری جاتی ہے اور اس ضمیر کے معنے کرتے وقت کبھی وہ ایک وجود کی طرف پھرتی ہے اور کبھی دوسرے کی طرف۔ چنانچہ اس آیت میں تُعَزِّرُوْہُ میں ہٗ کی ضمیر رسول کی طرف پھرتی ہے اور تُوَقِّرُوْہُ میں ہٗ کی ضمیر خداتعالیٰ اور رسول دونوں کی طرف پھرتی ہے اور تُسَبِّحُوْہُ میں خداتعالیٰ کی طرف پھرتی ہے گویا ضمیر تو ایک ہی ہے لیکن اس کے مرجع مختلف ہیں کبھی خداتعالیٰ ہے اور کبھی رسول۔
5:13.
5:13.
b
5:13.
3
عربی کا ایک قاعدہ انتشارِ ضمائر کا بھی ہے جس کے معنے یہ ہوتے ہیں کہ ایک ہی فقرہ میں کئی پہلے گذرے ہوئے وجودوں کی طرف ایک ضمیر پھیری جاتی ہے اور اس ضمیر کے معنے کرتے وقت کبھی وہ ایک وجود کی طرف پھرتی ہے اور کبھی دوسرے کی طرف۔ چنانچہ اس آیت میں تُعَزِّرُوْہُ میں ہٗ کی ضمیر رسول کی طرف پھرتی ہے اور تُوَقِّرُوْہُ میں ہٗ کی ضمیر خداتعالیٰ اور رسول دونوں کی طرف پھرتی ہے اور تُسَبِّحُوْہُ میں خداتعالیٰ کی طرف پھرتی ہے گویا ضمیر تو ایک ہی ہے لیکن اس کے مرجع مختلف ہیں کبھی خداتعالیٰ ہے اور کبھی رسول۔
c
5:13.
b
5:13.
وَمَنۡ لَّمۡ یُؤۡمِنۡۢ بِاللّٰہِ وَرَسُوۡلِہٖ فَاِنَّاۤ اَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ سَعِیۡرًا
18:103; 29:69; 33:9; 76:5.
18:103; 29:69; 33:9; 76:5.
18:103; 29:69; 33:9; 76:5.
a
18:103; 29:69; 33:9; 76:5.
a
18:103; 29:69; 33:9; 76:5.
a
18:103; 29:69; 33:9; 76:5.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُقَدِّمُوۡا بَیۡنَ یَدَیِ اللّٰہِ وَرَسُوۡلِہٖ ۖ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ
信者有责任对穆圣表示应有的尊敬和关切, 且须无条件地服从他, 切莫擅自发号施令或置自己的意愿于穆圣的意愿之前。
Believers are enjoined to show proper respect to, and regard for, the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
1273
信者有责任对穆圣表示应有的尊敬和关切, 且须无条件地服从他, 切莫擅自发号施令或置自己的意愿于穆圣的意愿之前。
3841
Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
2787
Believers are enjoined to show proper respect to, and regard for, the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ ثُمَّ لَمۡ یَرۡتَابُوۡا وَجٰہَدُوۡا بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ فِیۡ سَبِیۡلِ اللّٰہِ ۚ اُولٰٓئِکَ ہُمُ الصّٰدِقُوۡنَ
9:20; 61:12.
9:20; 61:12.
9:20; 61:12.
Commentary:
True and sincere belief to which reference has been made in the preceding verse consists of three important ingredients—strong and firm faith in Allah, absolute freedom from doubt and misgiving as to the truth of Islam and striving with all means within one’s power in the cause of God. It is only those sincere and steadfast Muslims who possess these qualifications who are entitled to be called "the truthful ones" i.e. those who have fulfilled their pledged word to God.
a
9:20; 61:12.
a
9:20; 61:12.
3853
Commentary:
True and sincere belief to which reference has been made in the preceding verse consists of three important ingredients—strong and firm faith in Allah, absolute freedom from doubt and misgiving as to the truth of Islam and striving with all means within one’s power in the cause of God. It is only those sincere and steadfast Muslims who possess these qualifications who are entitled to be called "the truthful ones" i.e. those who have fulfilled their pledged word to God.
a
9:20; 61:12.
فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ مِنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ۖ فَمَنۡ لَّمۡ یَسۡتَطِعۡ فَاِطۡعَامُ سِتِّیۡنَ مِسۡکِیۡنًا ۚ ذٰلِکَ لِتُؤۡمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
4175
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
3003
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
اٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَاَنۡفِقُوۡا مِمَّا جَعَلَکُمۡ مُّسۡتَخۡلَفِیۡنَ فِیۡہِ ۖ فَالَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ وَاَنۡفَقُوۡا لَہُمۡ اَجۡرٌ کَبِیۡرٌ
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
4151
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
تُؤۡمِنُوۡنَ بِاللّٰہِ وَرَسُوۡلِہٖ وَتُجٰہِدُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ بِاَمۡوٰلِکُمۡ وَاَنۡفُسِکُمۡ ۚ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ
9:20, 41.
9:20, 41.
9:20, 41.
Commentary:
The reference in the verse again seems to be to the present time—the era of the Promised Messiah, in which, in the absence of religious wars, monetary sacrifice is given precedence over other forms of sacrifice. The present is the time for propagation of Islamic principles and ideals for which money, more than anything else, is urgently needed. The two verses (11, 12) equally are of general application.
a
9:20, 41.
a
9:20, 41.
4231
Commentary:
The reference in the verse again seems to be to the present time—the era of the Promised Messiah, in which, in the absence of religious wars, monetary sacrifice is given precedence over other forms of sacrifice. The present is the time for propagation of Islamic principles and ideals for which money, more than anything else, is urgently needed. The two verses (11, 12) equally are of general application.
a
9:20, 41.
فَاٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَالنُّوۡرِ الَّذِیۡۤ اَنۡزَلۡنَا ۚ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
4:175; 7:158.
The light of revelation, wisdom, spiritual enlightenment and insight and Divine knowledge and discernment, with which the Holy Prophet was specially gifted.
4:175; 7:158.
Commentary:
النور (the Light) may mean, the light of revelation, or the wisdom, spiritual enlightenment and insight, and divine knowledge and discernment, with which the Holy Prophet was specially gifted.
c
4:175; 7:158.
1435
这光明就是启示智慧、精神启发和悟性、真知灼见, 而这些都是穆圣所得到的特殊恩赐。
b
4:175; 7:158.
4261
Commentary:
النور (the Light) may mean, the light of revelation, or the wisdom, spiritual enlightenment and insight, and divine knowledge and discernment, with which the Holy Prophet was specially gifted.
a
4:175; 7:158.
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The light of revelation, wisdom, spiritual enlightenment and insight and Divine knowledge and discernment, with which the Holy Prophet was specially gifted.