وَدّ
Appears 28 times in Quran
Derived Words (50)
Words derived from the stem "وَدّ".
- blackened
- as if there were no love between you and him
- they ardently desire that
- and you wished
- they would wish
- desire
- fain
- wishes
- darkened
- darkens
- wish
- Wadd
- Does any of you desire
- They love
- They wish
- has not forsaken thee
Occurrences in Quran
Found 28 verses containing "وَدّ".
وَلَتَجِدَنَّہُمۡ اَحۡرَصَ النَّاسِ عَلٰی حَیٰوۃٍ وَّمِنَ الَّذِیۡنَ اَشۡرَکُوۡا ۚ یَوَدُّ اَحَدُہُمۡ لَوۡ یُعَمَّرُ اَلۡفَ سَنَۃٍ وَّمَا ہُوَ بِمُزَحۡزِحِہٖ مِنَ الۡعَذَابِ اَنۡ یُّعَمَّرَ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِمَا یَعۡمَلُوۡنَ
62:9.
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
62:9.
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
62:9.
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
a
62:9.
1
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
a
62:9.
103
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
b
62:9.
122B
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
مَّا یَوَدُّ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ وَلَا الۡمُشۡرِکِیۡنَ اَنۡ یُّنَزَّلَ عَلَیۡکُمۡ مِّنۡ خَیۡرٍ مِّنۡ رَّبِّکُمۡ ۗ وَاللّٰہُ یَخۡتَصُّ بِرَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ وَاللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ
3:75.
3:75.
3:75.
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
c
3:75.
a
3:75.
112
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
a
3:75.
وَدَّ کَثِیۡرٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یَرُدُّوۡنَکُمۡ مِّنۡۢ بَعۡدِ اِیۡمٰنِکُمۡ کُفَّارًا حَسَدًا مِّنۡ عِنۡدِ اَنۡفُسِہِمۡ مِّنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡحَقُّ ۖ فَاعۡفُوۡا وَاصۡفَحُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖۤ ۗ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
3:101, 150; 4:90.
5:14.
5:53; 16:34.
3:101, 150; 4:90.
a5:14.
b5:53; 16:34.
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
5:53; 16:34.
b
5:14.
d
3:101, 150; 4:90.
a
3:101, 150; 4:90.
b
a5:14.
c
b5:53; 16:34.
116
Important Words:
فاعفوا (forgive) is derived from عفا. They say عفا عنه or عفا له or عفا ذنبه or عفا عن ذنبه meaning, he forgave and pardoned him and did not resort to punishment; he connived at his fault or offence. عفا الله عنه means, God obliterated the traces of his sin. عفا عن الشیء means, he withheld or restrained himself from it (Aqrab).
اصفحوا (turn away) is derived from صفح. They say صفح عنه meaning, he turned his face from it, he avoided it and left it alone; he pardoned him his sin. الصفح means, the side of a thing; or the side of a face, i.e. the cheek, etc. (Aqrab).
امر (decree). The verb امر means, he commanded or he enjoined or he asked. So امر means, a command; an order; a decree; a judgement; an affair; a thing; a condition or state; an event. امرالله means, the promised or the decreed punishment of God (Aqrab & Lane).
Commentary:
By manifold devices, some of which have been referred to above, the Jews wished to lead the Muslims astray, and their designs had their basis in jealousy. Muslims are exhorted not to quarrel with them but to wait patiently in a spirit of forbearance, till God Himself should finally decide the matter.
As explained under Important Words above, there is a subtle distinction between the meanings of عفو (forgive) and صفح(turn away). Whereas the former means, abstaining from punishment, the latter signifies, turning one’s face away or leaving a thing alone. By using the words together, God exhorts Muslims not only to forgive the Jews and refrain from punishing them for their overt hostile acts and covert machinations, but to leave them alone and remain aloof from them till God Himself opened out a way for them, which He eventually did, as soon afterwards the Jews themselves declared war against the Muslims.
It is wrong to think that the words, till Allah brings His decree, refer to aggressive war. It is God’s general decree or judgement that is meant here, as may be inferred from the words that follow, viz. surely, Allah has the power to do all that He wills. Some of the Jews embraced Islam and the rest perished as a result of divine punishment.
The phrase, out of envy from themselves, means that the Holy Prophet had done nothing to excite their jealousy, but that it was their own evil nature that had given rise to it. The disease of حسد (jealousy) originated in their own hearts and had no infection from outside.
a
3:101, 150; 4:90.
b
5:14.
c
5:53; 16:34.
اَیَوَدُّ اَحَدُکُمۡ اَنۡ تَکُوۡنَ لَہٗ جَنَّۃٌ مِّنۡ نَّخِیۡلٍ وَّاَعۡنَابٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ لَہٗ فِیۡہَا مِنۡ کُلِّ الثَّمَرٰتِ وَاَصَابَہُ الۡکِبَرُ وَلَہٗ ذُرِّیَّۃٌ ضُعَفَآءُ فَاَصَابَہَاۤ اِعۡصَارٌ فِیۡہِ نَارٌ فَاحۡتَرَقَتۡ ۗ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ لَعَلَّکُمۡ تَتَفَکَّرُوۡنَ
By means of this similitude the believer is warned that, if he spends his property for show, or follows up his charity with reproaches and injury, all that he has spent will be wasted.
Important Words:
ذریة (offspring) is derived from ذر or ذرأ. The verb ذر means, he sprinkled or scattered. They say ذرالحب فی الارض i.e. he scattered the seed in the soil. ذرالنبات means the vegetation sprouted forth from the ground. Similarly ذرأ means, he increased a thing, etc.; or He (God) created. ذرة of which the plural is ذر means, small ant; motes or dust particles that float about in the air. ذریة means, children, offspring or progeny; human or other race descended from a common ancestor (Aqrab & Taj).
Commentary:
By means of the similitude contained in this verse, a believer is reminded that if he spends his property for show or follows up his charity with taunts and injury, all that he has spent will be wasted, and on the Day of Judgement he will find nothing good in store for him. His case will be as wretched as that of an old man with little children and large property which, as the result of an accident, is suddenly destroyed, leaving him not only without means of sustenance for himself but also without provision for his children. When a man cannot bear to see himself and his little children go unprovided for in this life, which is after all a very short period, how can he bear that his work for the cause of Allah—a provision for his everlasting life in the next world—should be undone by his own action?
273
Important Words:
ذریة (offspring) is derived from ذر or ذرأ. The verb ذر means, he sprinkled or scattered. They say ذرالحب فی الارض i.e. he scattered the seed in the soil. ذرالنبات means the vegetation sprouted forth from the ground. Similarly ذرأ means, he increased a thing, etc.; or He (God) created. ذرة of which the plural is ذر means, small ant; motes or dust particles that float about in the air. ذریة means, children, offspring or progeny; human or other race descended from a common ancestor (Aqrab & Taj).
Commentary:
By means of the similitude contained in this verse, a believer is reminded that if he spends his property for show or follows up his charity with taunts and injury, all that he has spent will be wasted, and on the Day of Judgement he will find nothing good in store for him. His case will be as wretched as that of an old man with little children and large property which, as the result of an accident, is suddenly destroyed, leaving him not only without means of sustenance for himself but also without provision for his children. When a man cannot bear to see himself and his little children go unprovided for in this life, which is after all a very short period, how can he bear that his work for the cause of Allah—a provision for his everlasting life in the next world—should be undone by his own action?
336
By means of this similitude the believer is warned that, if he spends his property for show, or follows up his charity with reproaches and injury, all that he has spent will be wasted.
یَوۡمَ تَجِدُ کُلُّ نَفۡسٍ مَّا عَمِلَتۡ مِنۡ خَیۡرٍ مُّحۡضَرًا وَّمَا عَمِلَتۡ مِنۡ سُوۡٓءٍ تَوَدُّ لَوۡ اَنَّ بَیۡنَہَا وَبَیۡنَہٗۤ اَمَدًۢا بَعِیۡدًا ۗ وَیُحَذِّرُکُمُ اللّٰہُ نَفۡسَہٗ ۗ وَاللّٰہُ رَءُوۡفٌۢ بِالۡعِبَادِ
18:50.
18:50.
18:50.
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
b
18:50.
a
18:50.
321
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
a
18:50.
وَدَّت طَّآئِفَۃٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یُضِلُّوۡنَکُمۡ وَمَا یُضِلُّوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَمَا یَشۡعُرُوۡنَ
4:90.
4:90.
The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
4:90.
Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
f
4:90.
a
4:90.
358
Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
e
4:90.
427A
The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall.
یَوۡمَ تَبۡیَضُّ وُجُوۡہٌ وَّتَسۡوَدُّ وُجُوۡہٌ ۚ فَاَمَّا الَّذِیۡنَ اسۡوَدَّتۡ وُجُوۡہُہُمۡ اَکَفَرۡتُمۡ بَعۡدَ اِیۡمٰنِکُمۡ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡفُرُوۡنَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
یَوۡمَئِذٍ یَّوَدُّ الَّذِیۡنَ کَفَرُوۡا وَعَصَوُا الرَّسُوۡلَ لَوۡ تُسَوّٰی بِہِمُ الۡاَرۡضُ وَلَا یَکۡتُمُوۡنَ اللّٰہَ حَدِیۡثًا
78:41.
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
78:41.
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
c
78:41.
1
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
b
78:41.
519
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
b
78:41.
608
Hadith means, a piece of information; an announcement; news or tidings (Lane).
وَلَئِنۡ اَصٰبَکُمۡ فَضۡلٌ مِّنَ اللّٰہِ لَیَقُوۡلَنَّ کَاَنۡ لَّمۡ تَکُنۡۢ بَیۡنَکُمۡ وَبَیۡنَہٗ مَوَدَّۃٌ یّٰلَیۡتَنِیۡ کُنۡتُ مَعَہُمۡ فَاَفُوۡزَ فَوۡزًا عَظِیۡمًا
وَدُّوۡا لَوۡ تَکۡفُرُوۡنَ کَمَا کَفَرُوۡا فَتَکُوۡنُوۡنَ سَوَآءً ۖ فَلَا تَتَّخِذُوۡا مِنۡہُمۡ اَوۡلِیَآءَ حَتّٰی یُہَاجِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ ۚ فَاِنۡ تَوَلَّوۡا فَخُذُوۡہُمۡ وَاقۡتُلُوۡہُمۡ حَیۡثُ وَجَدتُّمُوۡہُمۡ ۖ وَلَا تَتَّخِذُوۡا مِنۡہُمۡ وَلِیًّا وَّلَا نَصِیۡرًا
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
2:110; 4:45; 14:14.
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
2:110; 4:45; 14:14.
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
339
由于قَتْل (Qatl) 也有 “与…断绝一切社会接触” 的意思 (2:62), اُقْتُلُوْهُمْ (Uqtuluhum) 这一用语也可以作 “与他们没有关系” 解。这一意义在 “不要把他们当作朋友和帮助者” 这句话中得到证实。
2
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
3
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
a
2:110; 4:45; 14:14.
558
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
645
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
646
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.