ٱلْمَصِيرُ
Appears 23 times in Quran
Occurrences in Quran
Found 23 verses containing "ٱلْمَصِيرُ".
وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ ٱجْعَلْ هَٰذَا بَلَدًا ءَامِنًا وَٱرْزُقْ أَهْلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنْ ءَامَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلًا ثُمَّ أَضْطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِ ۖ وَبِئْسَ ٱلْمَصِيرُ
3:98; 14:36; 27:92; 28:58.
3:98; 14:36; 27:92; 28:58.
3:98; 14:36; 27:92: 28:58; 29:68; 106:5.
Important Words:
مصیر (destination) is derived from صار meaning, he returned, or he became. مصیر is thus a place or condition to which a person or thing comes or returns; a destination (Aqrab).
Commentary:
When Abraham offered the prayer, there was no town existing near the Ka‘bah. There existed only the House of God. So Abraham prayed that in that wildest of wildernesses there might grow up a town, and that that town might become a place of security, affording peace to mankind. In fulfilment of this prayer, there grew up the town of Mecca which has remained a place of peace and security for thousands of years. The prayer also implied that the Baitullah, would be the means of bringing peace and security to mankind. This was destined to come about in two ways: Firstly, those who accepted and followed Islam were to become secure from all evils and to become recipients of God’s blessings. Secondly, Islam was to be the means of bringing about peace and concord among the different nations of the world.
While praying to God to grant sustenance to the dwellers of Mecca, Abraham restricted his prayer only to its good and righteous dwellers. The reason for this was that when Abraham had previously prayed to God to raise Reformers and Religious Leaders from his progeny, God had replied that such men would be raised from among the righteous only (2:125). So when he prayed a second time to God to grant sustenance to the people of Mecca, he was more careful and confined his prayer to the righteous only. This shows how submissive and careful God’s Prophets are. But Abraham had now evidently become overly cautious, for this time God answered, saying, that He would grant sustenance to all men, irrespective of whether they were righteous or not, because He was the Provider for the whole universe, not for the righteous only. The wicked, however, shall be duly punished for their crimes.
Another reason why Abraham restricted his prayer to the righteous was that he wished Mecca to be the abode of the righteous alone; but God knew that even that sacred town was not going to remain untarnished throughout the long centuries of history.
a
3:98; 14:36; 27:92; 28:58.
a
3:98; 14:36; 27:92: 28:58; 29:68; 106:5.
133
Important Words:
مصیر (destination) is derived from صار meaning, he returned, or he became. مصیر is thus a place or condition to which a person or thing comes or returns; a destination (Aqrab).
Commentary:
When Abraham offered the prayer, there was no town existing near the Ka‘bah. There existed only the House of God. So Abraham prayed that in that wildest of wildernesses there might grow up a town, and that that town might become a place of security, affording peace to mankind. In fulfilment of this prayer, there grew up the town of Mecca which has remained a place of peace and security for thousands of years. The prayer also implied that the Baitullah, would be the means of bringing peace and security to mankind. This was destined to come about in two ways: Firstly, those who accepted and followed Islam were to become secure from all evils and to become recipients of God’s blessings. Secondly, Islam was to be the means of bringing about peace and concord among the different nations of the world.
While praying to God to grant sustenance to the dwellers of Mecca, Abraham restricted his prayer only to its good and righteous dwellers. The reason for this was that when Abraham had previously prayed to God to raise Reformers and Religious Leaders from his progeny, God had replied that such men would be raised from among the righteous only (2:125). So when he prayed a second time to God to grant sustenance to the people of Mecca, he was more careful and confined his prayer to the righteous only. This shows how submissive and careful God’s Prophets are. But Abraham had now evidently become overly cautious, for this time God answered, saying, that He would grant sustenance to all men, irrespective of whether they were righteous or not, because He was the Provider for the whole universe, not for the righteous only. The wicked, however, shall be duly punished for their crimes.
Another reason why Abraham restricted his prayer to the righteous was that he wished Mecca to be the abode of the righteous alone; but God knew that even that sacred town was not going to remain untarnished throughout the long centuries of history.
b
3:98; 14:36; 27:92; 28:58.
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
3:119; 4:140, 145.
3:119; 4:140, 145.
With the accession of political power to Islam, as promised in the preceding verses, forging of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim State should enter into treaty or alliance with a non-Muslim State which should in any way injure, or conflict with, the interests of other Muslim States. The interests of Islam should transcend all other interests.
Muslims are warned to be on their guard against the plots and machinations of disbelievers. The expression, except that you guard yourselves fully against them, refers not to the power of the enemy but to his cunning of which Muslims should always be on their guard.
Nafs means, a person’s self; purpose; will or desire; punishment, etc. (Aqrab).
3:119; 4:140, 145.
Important Words:
نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).
Commentary:
With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.
The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).
The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.
The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.
e
3:119; 4:140, 145.
a
3:119; 4:140, 145.
319
Important Words:
نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).
Commentary:
With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.
The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).
The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.
The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.
a
3:119; 4:140, 145.
395
With the accession of political power to Islam, as promised in the preceding verses, forging of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim State should enter into treaty or alliance with a non-Muslim State which should in any way injure, or conflict with, the interests of other Muslim States. The interests of Islam should transcend all other interests.
396
Muslims are warned to be on their guard against the plots and machinations of disbelievers. The expression, except that you guard yourselves fully against them, refers not to the power of the enemy but to his cunning of which Muslims should always be on their guard.
397
Nafs means, a person’s self; purpose; will or desire; punishment, etc. (Aqrab).
أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۚ وَبِئْسَ ٱلْمَصِيرُ
2:208, 266; 3:16; 5:3, 17; 9:72.
2:208, 266; 3:16; 5:3, 17; 9:72.
Undaunted by the defection of the Hypocrites at Uhud, which considerably weakened the ranks of Muslims, the Holy Prophet proceeded to fight the enemies of Islam. The Hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God.
2:208, 266; 3:16; 5:3, 17; 9:72.
Commentary:
The words, who follows the pleasure of Allah, apply to the Holy Prophet and his true followers who, undaunted by the defection of the hypocrites at Uhud, which considerably weakened their ranks, proceeded to fight the enemies of Islam. The hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God. They turned away from the fire of war, but a much worse fire awaited them in Hell. They retreated from the battlefield in order to seek security, but their retreat proved to be the gate of Gehenna for them.
The expression کمن باء بسخط من الله rendered as, like him who draws on himself the wrath of Allah, may also be translated as "like him who turns (or returns) with the wrath of Allah". The latter rendering would help further to clarify the explanation given above.
b
2:208, 266; 3:16; 5:3, 17; 9:72.
a
2:208, 266; 3:16; 5:3, 17; 9:72.
445
Commentary:
The words, who follows the pleasure of Allah, apply to the Holy Prophet and his true followers who, undaunted by the defection of the hypocrites at Uhud, which considerably weakened their ranks, proceeded to fight the enemies of Islam. The hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God. They turned away from the fire of war, but a much worse fire awaited them in Hell. They retreated from the battlefield in order to seek security, but their retreat proved to be the gate of Gehenna for them.
The expression کمن باء بسخط من الله rendered as, like him who draws on himself the wrath of Allah, may also be translated as "like him who turns (or returns) with the wrath of Allah". The latter rendering would help further to clarify the explanation given above.
b
2:208, 266; 3:16; 5:3, 17; 9:72.
518
Undaunted by the defection of the Hypocrites at Uhud, which considerably weakened the ranks of Muslims, the Holy Prophet proceeded to fight the enemies of Islam. The Hypocrites, on the other hand, by their act of desertion, drew upon themselves the wrath of God.
وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم ۖ بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
62:7.
2:285 3:130; 5:41.
62:7.
2:285; 3:130; 5:41.
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
d
62:7.
e
2:285 3:130; 5:41.
a
62:7.
b
2:285; 3:130; 5:41.
656
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
a
62:7.
b
2:285 3:130; 5:41.
وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ
6:152; 29:9; 46:16.
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
6:152; 29:9; 46:16.
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
6:152; 19:33; 29:9; 46:16.
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
1
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
a
6:152; 19:33; 29:9; 46:16.
3041
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
2306
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
2306A
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
وَمَن يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُۥٓ إِلَّا مُتَحَرِّفًا لِّقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَآءَ بِغَضَبٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
这节经文规定和叙述穆斯林军队在对敌作战中可允许的明显退却或撤退: (a) 作为战略或战役调动, 当一支作战部队为了诱骗敌人或占领较好阵地而改变它的位置时; (b) 当一部分军队决定后撤去参加主力部队或其他穆斯林军队去发动对敌战斗时。
The verse defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against the enemy is permitted: (a) As war strategy or battle manoeuvre when a fighting force shifts its position to beguile the enemy or to occupy a better position; (b) when a part of the army decides to fall back to join the main body or another Muslim force before giving battle to the enemy.
Important Words:
متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).
فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).
Commentary:
The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."
The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.
A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?
541
这节经文规定和叙述穆斯林军队在对敌作战中可允许的明显退却或撤退: (a) 作为战略或战役调动, 当一支作战部队为了诱骗敌人或占领较好阵地而改变它的位置时; (b) 当一部分军队决定后撤去参加主力部队或其他穆斯林军队去发动对敌战斗时。
1106
Important Words:
متحیزا (turning) is derived from تحیز which is derived from حاز. They say حازہ i.e. he drew, collected or gathered it together. حاز الابل means, he drove the camels. تحیز or تحوز means, he or it writhed or twisted about and turned over and over; or he or it was restless, not remaining still on the ground; or he withdrew or retired to a distance; or he drew back. تحیز الیھم means, he turned or withdrew or retired or joined himself to them (company of men). تحیز also means, he turned aside or withdrew to his place or his proper place. حیز means, a place in which a thing is; the proper or natural place of a thing; the container or receptacle of anything (Lane).
فئة (company) is derived either from فاو i.e. he struck or smote or clove, or from فاء i.e. he returned, or he returned to a good state or condition. The word فئة means, a party, division or distinct body; or a company or congregated body of men; or a party or division of men; or a company of soldiers who fight in the rear of another party or company and to whom the latter has recourse in the case of fear or defeat; or a company of men who (in war) have recourse for aid, one to another (Lane).
Commentary:
The verse is important inasmuch as it defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against an enemy force is allowable. Such a retreat is allowed only on two distinct conditions: firstly, as a war strategy or a battle manoeuvre when a fighting force shifts its position not to fly but to hoodwink the enemy or to occupy a better position; secondly, when a force decides to fall back to join the main army or another Muslim force before giving battle to the enemy. No other retreat or withdrawal is allowed. Muslims must either win or die. Those who turn their backs incur the wrath of God and "Hell shall be their abode."
The words, and Hell shall be his abode, have a double significance: (1) that those who turn back from the battlefield, except in the circumstances stated above, shall be awarded the punishment of Hellfire in the Hereafter; (2) that although such runaways think that by turning back from the field of battle they will find security from danger, the truth is that they will thereby be running into the very jaws of fire, for such ignom-inious defeat will embolden the enemy against them and will open the doors of their persecution wider still.
A fight that begins with a single individual, (a Divine Messenger), arrayed against the entire forces of the world, cannot possibly allow at a later stage the retreat of a believing party against a disbelieving host on the basis of disparity in numbers. Where true faith comes in, numbers do not and indeed cannot count. It must be a fight to the finish, for what does a believer await except one of the two good things—victory or martyrdom (9:52)?
1106
The verse defines and describes the circumstances in which an apparent retreat or withdrawal of a Muslim force against the enemy is permitted: (a) As war strategy or battle manoeuvre when a fighting force shifts its position to beguile the enemy or to occupy a better position; (b) when a part of the army decides to fall back to join the main body or another Muslim force before giving battle to the enemy.
يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
66:10.
66:10.
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
66:10.
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
b
66:10.
a
66:10.
1227
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
g
66:10.
1199
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰٓ ۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ ۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِۦ ۚ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
6:165; 39:8; 53:39.
36:12.
6:165; 39:8; 53:39.
36:12.
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
h
6:165; 39:8; 53:39.
i
36:12.
c
6:165; 39:8; 53:39.
d
36:12.
3191
Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
Commentary:
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds.
b
6:165; 39:8; 53:39.
c
36:12.
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
2478
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ تَعْرِفُ فِى وُجُوهِ ٱلَّذِينَ كَفَرُوا۟ ٱلْمُنكَرَ ۖ يَكَادُونَ يَسْطُونَ بِٱلَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَٰتِنَا ۗ قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكُمُ ۗ ٱلنَّارُ وَعَدَهَا ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ ۖ وَبِئْسَ ٱلْمَصِيرُ
5:61.
17:47: 23:67, 68; 39:46.
17:47; 23:67-68; 39:46.
5:61.
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
b
17:47: 23:67, 68; 39:46.
c
5:61.
c
17:47; 23:67-68; 39:46.
d
5:61.
2501
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
a
5:61.
d
17:47: 23:67, 68; 39:46.
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
3:190; 5:121.
3:190; 5:121.
3:190; 5:121.
c
3:190; 5:121.
b
3:190; 5:121.
a
3:190; 5:121.
لَا تَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ ۚ وَمَأْوَىٰهُمُ ٱلنَّارُ ۖ وَلَبِئْسَ ٱلْمَصِيرُ
اس سے پہلی آیت میں جمع کے صیغے ہیں اور یہاں مفرد کا صیغہ ہے اس سے صاف ظاہر ہے کہ جن افراد سے بنی ہے ان میں سے ہر ایک کا اس جگہ ذکر ہے۔
Commentary:
The verse purports to say that the kingdom and dominion of the world will be bestowed upon the followers of Islam and they will become the leaders and teachers of mankind. It is God’s plan and His decree and no one can frustrate Divine decree. All efforts on the part of the enemies of truth to alter this inviolable Divine decree will end in failure. As long as Khilafat will endure among Muslims as an active force Muslims will march from success to success.
1
اس سے پہلی آیت میں جمع کے صیغے ہیں اور یہاں مفرد کا صیغہ ہے اس سے صاف ظاہر ہے کہ جن افراد سے بنی ہے ان میں سے ہر ایک کا اس جگہ ذکر ہے۔
2632
Commentary:
The verse purports to say that the kingdom and dominion of the world will be bestowed upon the followers of Islam and they will become the leaders and teachers of mankind. It is God’s plan and His decree and no one can frustrate Divine decree. All efforts on the part of the enemies of truth to alter this inviolable Divine decree will end in failure. As long as Khilafat will endure among Muslims as an active force Muslims will march from success to success.
غَافِرِ ٱلذَّنۢبِ وَقَابِلِ ٱلتَّوْبِ شَدِيدِ ٱلْعِقَابِ ذِى ٱلطَّوْلِ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ إِلَيْهِ ٱلْمَصِيرُ
یعنی معاف تو بہت کرتا ہے مگر اس کی سزا انسانی سزا جیسی نہیں ہوتی بلکہ سخت ہوتی ہے۔
Taul means, beneficence; bounty; excellence; superabundance; power; wealth; ampleness of circumstances; superiority, ascendancy (Lane).
Important Words:
الطول (bounty) is derived from طال which means, it was or became elongated, extended, long, tall or high. طول (taul) means, beneficence and bounty and a gift; excellence; excess or super-abundance; power or ability; wealth or competence; ample-ness of circumstances; superiority, ascendancy. طول (tul) means, length; extension, etc. (Lane & Aqrab).
Commentary:
God as represented by Islam is Forgiver of sins, Acceptor of repentance, and Beneficent, but he who persists in wicked ways and does not reform or repent, to him He is very severe in punishment.
2
یعنی معاف تو بہت کرتا ہے مگر اس کی سزا انسانی سزا جیسی نہیں ہوتی بلکہ سخت ہوتی ہے۔
3495
Important Words:
الطول (bounty) is derived from طال which means, it was or became elongated, extended, long, tall or high. طول (taul) means, beneficence and bounty and a gift; excellence; excess or super-abundance; power or ability; wealth or competence; ample-ness of circumstances; superiority, ascendancy. طول (tul) means, length; extension, etc. (Lane & Aqrab).
Commentary:
God as represented by Islam is Forgiver of sins, Acceptor of repentance, and Beneficent, but he who persists in wicked ways and does not reform or repent, to him He is very severe in punishment.
2593
Taul means, beneficence; bounty; excellence; superabundance; power; wealth; ampleness of circumstances; superiority, ascendancy (Lane).
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
إِنَّا نَحْنُ نُحْىِۦ وَنُمِيتُ وَإِلَيْنَا ٱلْمَصِيرُ
15:24.
b
15:24.
فَٱلْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا۟ ۚ مَأْوَىٰكُمُ ٱلنَّارُ ۖ هِىَ مَوْلَىٰكُمْ ۖ وَبِئْسَ ٱلْمَصِيرُ
The words, 'that is your comrade,' seem to have been used ironically. Or, they may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
2:49.
Commentary:
The words "that is your friend" seem to have been used ironically. Or the words may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
a
2:49.
4158
Commentary:
The words "that is your friend" seem to have been used ironically. Or the words may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
2995
The words, 'that is your comrade,' seem to have been used ironically. Or, they may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ ٱلْمَصِيرُ
3:7; 7:12.
The universe is governed and controlled by certain fixed natural laws and man is not the victim of chance; on the contrary, he has been endowed with such powers and faculties as are suited to his exalted position as God’s vicegerent on earth. He shall have to render to God an account of his deeds and actions.
3:7; 7:12.
Commentary:
The universe is governed and controlled by fixed natural laws and man is not the victim of chance, but being the crown and acme of the whole creation he has been endowed with such powers and faculties as are suited to his position as God’s vicegerent on earth: and because of these powers he will have to render to God an account of his deeds and actions.
c
3:7; 7:12.
1433
宇宙受某种固定的自然规律的控制和支配, 人不是偶然的牺牲品; 相反, 他具有各种天赋才能, 所以配得上在大地上做安拉的代理人。他将必须向安拉汇报自己的所作所为。
c
3:7; 7:12.
4256
Commentary:
The universe is governed and controlled by fixed natural laws and man is not the victim of chance, but being the crown and acme of the whole creation he has been endowed with such powers and faculties as are suited to his position as God’s vicegerent on earth: and because of these powers he will have to render to God an account of his deeds and actions.
c
3:7; 7:12.
3057
The universe is governed and controlled by certain fixed natural laws and man is not the victim of chance; on the contrary, he has been endowed with such powers and faculties as are suited to his exalted position as God’s vicegerent on earth. He shall have to render to God an account of his deeds and actions.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ خَٰلِدِينَ فِيهَا ۖ وَبِئْسَ ٱلْمَصِيرُ
2:40; 7:37; 22:58.
2:40; 7:37; 22:58.
2:40; 7:37; 22:58; 30:17; 78:29.
a
2:40; 7:37; 22:58.
a
2:40; 7:37; 22:58; 30:17; 78:29.
c
2:40; 7:37; 22:58.
يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
要向不信者和伪信者尽力宣教, 才有可能进展。顺便提一句, 这节经文解说了 جِهَاد (Jihad) 真正的意思是, 因为伪信者被看成是穆斯林社会的一部分, 所以作 “用剑作战” 解的 Jihad 绝不是对他们的。
غِلْظَۃٌ کے معنے ایسی سختی کے ہوتے ہیں‘ جس میں کوئی چیز گُھس نہ سکے۔ پس اس آیت میں بتایا گیا ہے کہ کفار کا کوئی اثر قبول نہ کر۔ اس کے یہ معنے نہیں کہ ان کے کفر کی باتیں قبول نہ کر۔ کیونکہ ان کا قبول کرنا تو رسول کریم صلی اللہ علیہ وسلم کے لئے ناممکن تھا۔ اثر قبول کرنے سے یہی مراد ہو سکتا ہے کہ اگر کسی وقت وہ حملہ کریں تو دل میں یہ خیال نہ کر کہ ایسا نہ ہو کہ اسلامی ملک کو یہ نقصان پہنچائیں یا اسلام کی ترقی میں روک بن جائیں۔ کیونکہ ان کو ہم نے اپنے قابو میں کیا ہوا ہے اور تیرے قابو میں بھی کر دیا ہے اور ان کے لئے تباہی مقدر ہے۔ پس یہ ممکن ہی نہیں کہ اگر عارضی طور پر ان
No advance is possible unless the disbelievers and the Hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of Jihad which means, 'striving hard.' Since the Hypocrites were regarded as part of the Muslim Community, Jihad in the sense of fighting with the sword was never waged against them.
Commentary:
Whereas, in the preceding verse it was stated that spiritual progress, not only in this world but in the life after death, is endless, in the verse under comment we are told that no advance is possible unless the disbelievers and the hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of jihad which means, "striving against". Since the hypocrites were regarded as part of the Muslim Community, jihad in the sense of fighting with the sword was never waged against them.
1446
要向不信者和伪信者尽力宣教, 才有可能进展。顺便提一句, 这节经文解说了 جِهَاد (Jihad) 真正的意思是, 因为伪信者被看成是穆斯林社会的一部分, 所以作 “用剑作战” 解的 Jihad 绝不是对他们的。
3
غِلْظَۃٌ کے معنے ایسی سختی کے ہوتے ہیں‘ جس میں کوئی چیز گُھس نہ سکے۔ پس اس آیت میں بتایا گیا ہے کہ کفار کا کوئی اثر قبول نہ کر۔ اس کے یہ معنے نہیں کہ ان کے کفر کی باتیں قبول نہ کر۔ کیونکہ ان کا قبول کرنا تو رسول کریم صلی اللہ علیہ وسلم کے لئے ناممکن تھا۔ اثر قبول کرنے سے یہی مراد ہو سکتا ہے کہ اگر کسی وقت وہ حملہ کریں تو دل میں یہ خیال نہ کر کہ ایسا نہ ہو کہ اسلامی ملک کو یہ نقصان پہنچائیں یا اسلام کی ترقی میں روک بن جائیں۔ کیونکہ ان کو ہم نے اپنے قابو میں کیا ہوا ہے اور تیرے قابو میں بھی کر دیا ہے اور ان کے لئے تباہی مقدر ہے۔ پس یہ ممکن ہی نہیں کہ اگر عارضی طور پر ان
4285
Commentary:
Whereas, in the preceding verse it was stated that spiritual progress, not only in this world but in the life after death, is endless, in the verse under comment we are told that no advance is possible unless the disbelievers and the hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of jihad which means, "striving against". Since the hypocrites were regarded as part of the Muslim Community, jihad in the sense of fighting with the sword was never waged against them.
3077
No advance is possible unless the disbelievers and the Hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of Jihad which means, 'striving hard.' Since the Hypocrites were regarded as part of the Muslim Community, Jihad in the sense of fighting with the sword was never waged against them.
وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ ٱلْمَصِيرُ
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.
4293
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.