یَاۡتُ
Appears 16 times in Quran
Derived Words (10)
Words derived from the stem "یَاۡتُ".
- they come
- bring to thee
- come to thee
- They will come to thee
- Who should bring thee
- bring
- they bring thee
- Let them, then, bring forth
- Let them, then, produce
- and they come upon you
- they have not brought
- they will come to Us
- they could not produce
- And they come not
Occurrences in Quran
Found 16 verses containing "یَاۡتُ".
بَلٰۤی ۚ اِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا وَیَاۡتُوۡکُمۡ مِّنۡ فَوۡرِہِمۡ ہٰذَا یُمۡدِدۡکُمۡ رَبُّکُمۡ بِخَمۡسَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُسَوِّمِیۡنَ
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
276
这句话的意思是: 如果不信者又立即来攻击而不给予穆斯林有任何时间恢复, 养主将以五千个天使援助他们。天使数目的不同--------前节经文提到的数目为三干--------是由于穆斯林以后大为削弱的状况。当时他们疲惫不堪, 伤亡惨重, 因而极需援助。古来西人朝麦加走了一段距离以后, 决定重新攻击穆斯林。穆圣知道这事后, 在战斗发生的第二天就发出紧急进军令, 并且指令只有那些参加过吴候德 (اُحُدْ, Uhud) 战役的追随者可以跟他去。他们一直到了遥远的哈姆拉艾尔•阿萨德 (حَمْراءُالْاَسَدْ, Hamra’ul-Asad), 离麦地那约八英里远的一个地方。然而, 麦加人吓倒了, 没有料到穆圣和他的追随者会如此勇敢而神速地出现, 所以决定仓促退回麦加。这是由于天使在他们心中引起了恐惧。否则, 就没有理由说明为什么逃离穆斯林, 而仅在一天之前他们使穆斯林蒙受极大的损失, 使他们人数大为减少外, 更由於一天的战役而疲惫不堪及严重受伤。
4
سَوَّمَ عَلَیْھِمْ: اَغَارَ عَلَیْھِمْ یعنی سَوَّمَ کے معنے حملہ کرنے کے ہوتے ہیں (اقرب) پس مُسَوِّمِیْنَ کے معنے ہوں گے سخت حملہ کرنے والے۔
410
Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
471
The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment."
472
The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to t
473
Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab).
۞ یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوٰہِہِمۡ وَلَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۛ وَمِنَ الَّذِیۡنَ ہَادُوۡا ۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ لَمۡ یَاۡتُوۡکَ ۖ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۖ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَاِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ۚ وَمَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
یَاۡتُوۡکَ بِکُلِّ سٰحِرٍ عَلِیۡمٍ
26:38.
26:38.
26:38.
d
26:38.
c
26:38.
c
26:38.
وَمَا مَنَعَہُمۡ اَنۡ تُقۡبَلَ مِنۡہُمۡ نَفَقٰتُہُمۡ اِلَّاۤ اَنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَبِرَسُوۡلِہٖ وَلَا یَاۡتُوۡنَ الصَّلٰوۃَ اِلَّا وَہُمۡ کُسَالٰی وَلَا یُنۡفِقُوۡنَ اِلَّا وَہُمۡ کٰرِہُوۡنَ
4:143.
4:143.
4:143.
Commentary:
Good works are of two kinds: (1) those done for the purification of one’s own soul, of which Prayer is the most important, and (2) those done for the uplift of one’s community, of which Zakah or other similar subscriptions form an important part. Hypocrites, the verse points out, are lazy and reluctant in both these fields.
a
4:143.
a
4:143.
1210
Commentary:
Good works are of two kinds: (1) those done for the purification of one’s own soul, of which Prayer is the most important, and (2) those done for the uplift of one’s community, of which Zakah or other similar subscriptions form an important part. Hypocrites, the verse points out, are lazy and reluctant in both these fields.
a
4:143.
اَسۡمِعۡ بِہِمۡ وَاَبۡصِرۡ یَوۡمَ یَاۡتُوۡنَنَا ۖ لٰکِنِ الظّٰلِمُوۡنَ الۡیَوۡمَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
The verse means to say that the disbelievers’ faculties of seeing and hearing will become much keener and sharper on the Day of Judgment, because the veil will then be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no avail to them.
Commentary:
The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.
2182
Commentary:
The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.
1771
The verse means to say that the disbelievers’ faculties of seeing and hearing will become much keener and sharper on the Day of Judgment, because the veil will then be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no avail to them.
قُل لَّئِنِ اجۡتَمَعَتِ الۡاِنۡسُ وَالۡجِنُّ عَلٰۤی اَنۡ یَّاۡتُوۡا بِمِثۡلِ ہٰذَا الۡقُرۡاٰنِ لَا یَاۡتُوۡنَ بِمِثۡلِہٖ وَلَوۡ کَانَ بَعۡضُہُمۡ لِبَعۡضٍ ظَہِیۡرًا
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
2:24; 10:39; 11:14; 62:35.
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
2:24; 10:39; 11:14; 52:35.
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
a
2:24; 10:39; 11:14; 62:35.
731
这一挑战首先向那些纵情于那些神秘莫测的做法的人们提出, 要他们召集看不见的精纳来帮助他们, 他们声称可以从这些精纳那里得到精神知识。这一挑战也永远向一切否认 «古兰经» 是安拉启示的人们提出。
1
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
b
2:24; 10:39; 11:14; 52:35.
2018
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
b
2:24; 10:39; 11:14; 62:35.
1649
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
ہٰٓؤُلَآءِ قَوۡمُنَا اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اٰلِہَۃً ۖ لَّوۡلَا یَاۡتُوۡنَ عَلَیۡہِمۡ بِسُلۡطٰنٍۭ بَیِّنٍ ۖ فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
6:145; 7:38; 10:18; 11:19.
21:25; 25:4.
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
21:25; 25:4.
6:145; 7:38; 10:18; 11:19.
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
1
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
2056
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
6:145; 7:38; 10:18; 11:19.
b
21:25; 25:4.
1672
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
وَاَذِّنۡ فِی النَّاسِ بِالۡحَجِّ یَاۡتُوۡکَ رِجَالًا وَّعَلٰی کُلِّ ضَامِرٍ یَّاۡتِیۡنَ مِنۡ کُلِّ فَجٍّ عَمِیۡقٍ
2:198; 3:98.
The Pilgrimage as an institution began with the Patriarch Abraham as the words, And proclaim unto men the Pilgrimage, show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol-worshipping Arabs as some Christian writers have been led to think. From the time of Abraham Pilgrimage has continued without break to this day. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the fulfilment of this prophecy.
2:198; 3:98.
Important Words:
رجالا (on foot) is the plural of راجل, which means, one who walks on foot, a footman. رجل راجل means, a great walker (Lane). See also 2:240.
ضامر (lean camel) is active participle from ضمر which means, he or it was or became lean or slender and lean or lean and lank in the belly. ضامر means, lean and lank in the belly; a horse in a state of preparation for racing by its having been fed with food barely sufficient to sustain it after having become fat. خیل ضامرة means, horses in that state, i.e. lean and lank horses (Lane).
عمیق (distant) is derived from عمق which means, it was or became deep. عمیق when applied to a road means, remote or far-extending or long. بئر عمیقة means, a deep well (Lane & Aqrab).
Commentary:
The Pilgrimage as an institution began with Abraham as the words "and proclaim unto mankind the Pilgrimage" show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol worshipping Arabs as some Christian writers have been led to think. From the time of Abraham, Pilgrimage has continued without a break to this day and will continue till the end of time. The Ka‘bah was once the centre of Pilgrimage for the Arabs alone, but now it is the centre of Pilgrimage for the whole Muslim world and is destined to become the spiritual centre for all mankind. It is when Islam will prevail in the world that the Ka‘bah will become a symbol of the Unity of God and of mankind. The time is not far off when there will be only One God, one Religion, one Prophet and one Book with the Ka‘bah as the one spiritual centre for the whole of mankind. That the Ka‘bah was destined one day to come into the possession of the Holy Prophet who was to set free captives "not for price nor reward" and at whose hands it was to become the spiritual centre for the whole of mankind was foretold several hundred years before the advent of the Holy Prophet by the Prophet Isaiah. Isaiah’s prophecy is as follows:
I have raised him up in righteousness; and I will direct his ways: He shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts... the labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: They shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, surely God is in thee; and there is none else, there is no God (Isaiah 45: 13-14).
The prophecy is too clear to need any explanation. It evidently applies to the Holy Prophet.
The verse also constitutes a mighty prophecy. The proclamation that Ka‘bah would one day become a great centre to which people from distant lands would come to perform Hajj was made at Mecca at a time when the very fate of Islam was hanging in the balance. Life was not safe for the Holy Prophet and his followers. They were being driven away from their hearths and homes and did not know where to go. It was at that time that it was proclaimed to the world, as if with a beat of drum, that to the Ka‘bah would come people from all parts of the earth. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the remarkable fulfilment of this prophecy.
a
2:198; 3:98.
860
正如经文所说: “要向整个人类宣布朝觐。” 按惯例朝觐从圣祖伊布拉欣开始。这并不是像某些基督教徒作家所认为这惯例是神圣的先知为了调解偶像崇拜的阿拉伯人而输入在伊斯兰教之中的。朝觐从伊布拉欣时代开始不间断地直至今日。年复一年, 成千上万的穆斯林从遥远的国土聚集到麦加来, 这无可辩驳地证明了这一预言的实现。
a
2:198; 3:98.
2458A
Important Words:
رجالا (on foot) is the plural of راجل, which means, one who walks on foot, a footman. رجل راجل means, a great walker (Lane). See also 2:240.
ضامر (lean camel) is active participle from ضمر which means, he or it was or became lean or slender and lean or lean and lank in the belly. ضامر means, lean and lank in the belly; a horse in a state of preparation for racing by its having been fed with food barely sufficient to sustain it after having become fat. خیل ضامرة means, horses in that state, i.e. lean and lank horses (Lane).
عمیق (distant) is derived from عمق which means, it was or became deep. عمیق when applied to a road means, remote or far-extending or long. بئر عمیقة means, a deep well (Lane & Aqrab).
Commentary:
The Pilgrimage as an institution began with Abraham as the words "and proclaim unto mankind the Pilgrimage" show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol worshipping Arabs as some Christian writers have been led to think. From the time of Abraham, Pilgrimage has continued without a break to this day and will continue till the end of time. The Ka‘bah was once the centre of Pilgrimage for the Arabs alone, but now it is the centre of Pilgrimage for the whole Muslim world and is destined to become the spiritual centre for all mankind. It is when Islam will prevail in the world that the Ka‘bah will become a symbol of the Unity of God and of mankind. The time is not far off when there will be only One God, one Religion, one Prophet and one Book with the Ka‘bah as the one spiritual centre for the whole of mankind. That the Ka‘bah was destined one day to come into the possession of the Holy Prophet who was to set free captives "not for price nor reward" and at whose hands it was to become the spiritual centre for the whole of mankind was foretold several hundred years before the advent of the Holy Prophet by the Prophet Isaiah. Isaiah’s prophecy is as follows:
I have raised him up in righteousness; and I will direct his ways: He shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts... the labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: They shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, surely God is in thee; and there is none else, there is no God (Isaiah 45: 13-14).
The prophecy is too clear to need any explanation. It evidently applies to the Holy Prophet.
The verse also constitutes a mighty prophecy. The proclamation that Ka‘bah would one day become a great centre to which people from distant lands would come to perform Hajj was made at Mecca at a time when the very fate of Islam was hanging in the balance. Life was not safe for the Holy Prophet and his followers. They were being driven away from their hearths and homes and did not know where to go. It was at that time that it was proclaimed to the world, as if with a beat of drum, that to the Ka‘bah would come people from all parts of the earth. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the remarkable fulfilment of this prophecy.
a
2:198; 3:98.
1946
The Pilgrimage as an institution began with the Patriarch Abraham as the words, And proclaim unto men the Pilgrimage, show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol-worshipping Arabs as some Christian writers have been led to think. From the time of Abraham Pilgrimage has continued without break to this day. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the fulfilment of this prophecy.
وَلَا یَاۡتُوۡنَکَ بِمَثَلٍ اِلَّا جِئۡنٰکَ بِالۡحَقِّ وَاَحۡسَنَ تَفۡسِیۡرًا
It is one of the distinctive features of the Qur’an in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it gives the required arguments to prove and substantiate the claim and looks to no other agency for aid or assistance.
Commentary:
The verse means to say that disbelievers can bring forward no objection which has not been already answered in the Quran and the answer has not been supported with excellent arguments contained in it. It is one of the distinctive features of the Quran in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it itself gives the required arguments to prove and substantiate the claim and looks towards no other agency for aid and assistance.
2669
Commentary:
The verse means to say that disbelievers can bring forward no objection which has not been already answered in the Quran and the answer has not been supported with excellent arguments contained in it. It is one of the distinctive features of the Quran in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it itself gives the required arguments to prove and substantiate the claim and looks towards no other agency for aid and assistance.
2077
It is one of the distinctive features of the Qur’an in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it gives the required arguments to prove and substantiate the claim and looks to no other agency for aid or assistance.
وَالَّذِیۡنَ یَرۡمُوۡنَ الۡمُحۡصَنٰتِ ثُمَّ لَمۡ یَاۡتُوۡا بِاَرۡبَعَۃِ شُہَدَآءَ فَاجۡلِدُوۡہُمۡ ثَمٰنِیۡنَ جَلۡدَۃً وَّلَا تَقۡبَلُوۡا لَہُمۡ شَہٰدَۃً اَبَدًا ۚ وَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ
24:24.
24:24.
The other social evil, second to adultery in heinousness, which eats into the vitals of human society, is the slandering of innocent persons. Islam also views with extreme disfavour this social evil which has become so common in the so-called civilized modern society, and severely punishes the accusers of innocent people. The verse mentions three forms of punishment in an ascending order which are to be meted out to a slanderer: (a) the physical punishment of scourging; (b) the disgrace of being branded as a perjurer and a liar which invalidates his evidence and (c) the spiritual stigma of being adjudged as a transgressor. It may be noted that no mention is made here of the accusation being true or false. So long as the accuser cannot produce the necessary evidence in support of his charge, the charge would be considered as false and the accuser would render himself liable to the prescribed punishment. Whatever the facts of the case, the woman with whom adultery is alleged to have been committed will be he
24:24.
Commentary:
The other social evil, second to adultery in heinousness which eats into the vitals of human society, is the slandering of innocent persons. Islam views also with extreme disfavour this social evil which has become so common in the so-called civilized modern society, and severely punishes the accusers of innocent people. The verse under comment mentions three forms of punishment in an ascending order which are to be meted out to a slanderer; first, the physical punishment of scourging; secondly, the disgrace of being branded as a perjurer and a liar which invalidates his evidence and thirdly, the spiritual stigma of being adjudged as a wicked transgressor.
It may be noted that the punishment prescribed for the slanderer who accuses a chaste woman without producing adequate evidence seems to be even more serious than the punishment prescribed for the crime of adultery itself. In the latter case the punishment prescribed is one hundred lashes, only twenty lashes more than those prescribed for slandering. But after undergoing the punishment the adulterer or adulteress has not to carry the disgrace of being branded as a perjurer, nor does he or she lie under the more serious spiritual stigma of being adjudged by God as a wicked transgressor.
The commandment about scandal-mongering is of particular importance in the present state of the so-called civilized society where it has assumed the form of a common social pastime. No wonder that as a result of scandal-mongering sexual immorality has greatly increased, particularly in western countries.
It may also be noted that in this verse no mention has been made of the accusation being true or false. So long as the accuser cannot produce the necessary evidence in support of his charge, the charge would be considered as false and the accuser would render himself liable to the prescribed punishment. Whatever the real facts of the case, the woman with whom adultery is alleged to have been committed will be held innocent so long as the required evidence is not produced. The law is, in fact, intended to suppress with a strong hand the offence of slandering and scandal-mongering which is calculated to encourage the spread of those very crimes which the scandal-mongers hold up to public gaze.
It follows from this verse that a person charged with adultery is held guilty only if four witnesses, in addition to the accuser, are forthcoming who solemnly declare and testify to the fact of having seen with their own eyes the accused person actually committing the crime.
In case the offender himself confesses to the crime, no witnesses will, of course, be required to prove his guilt provided he is in full possession of his senses. From Hadith it appears that in such an event the offender must himself testify four times to having committed the crime. In case a man alleges that he has committed adultery the woman implicated will not be held guilty unless she herself admits that she too has committed the crime. This provision is intended to save the good name of innocent men or women from being besmirched by persons of no character who are not ashamed of confessing to having committed adultery in order to implicate other innocent persons along with themselves.
Similarly, when a person makes an allegation against another, it is the accuser who is required to produce four witnesses to the crime alleged. The accused person has not to prove his innocence. It is only after four witnesses have been produced that he is asked to produce his defence. If the accuser fails to produce the requisite four witnesses, then both he and the witnesses will be liable to punishment on the plea of having made an allegation for which they had not produced the necessary evidence.
The object of such stringent provisions is to discourage the spread of indecent scandals. Such provisions amply refute the criticism that the penalty Islamic Law prescribes for adultery is barbarous. The evidence and the attendant conditions required to prove the commission of adultery are, in fact, almost impossible to produce save in cases where the offence is committed openly and in such cases a severe punishment, in order to be deterrent, is certainly very essential.
If a person confesses to having committed the crime and repeats his confession four times, he will not be punished if he recants at the time of infliction of the punishment. In such an event, however, the culprit will be liable to punishment for slandering the alleged accessory.
The commandment contained in this verse covers both men and women although the word used is المحصنات which means 'chaste women.' In the Arabic language when something has to be said which relates equally to both men and women the gender used is masculine. But when something is said regarding a matter which concerns women more than men, then feminine gender is used. The commandment here relates to punishment for slandering whether the victim of the slander is man or woman but as women generally are more often the victims of such slanders, the verse speaks of 'chaste women'. Similarly the word الذین (those) though in masculine gender applies to both men and women slanderers.
b
24:24.
a
24:24.
2594
Commentary:
The other social evil, second to adultery in heinousness which eats into the vitals of human society, is the slandering of innocent persons. Islam views also with extreme disfavour this social evil which has become so common in the so-called civilized modern society, and severely punishes the accusers of innocent people. The verse under comment mentions three forms of punishment in an ascending order which are to be meted out to a slanderer; first, the physical punishment of scourging; secondly, the disgrace of being branded as a perjurer and a liar which invalidates his evidence and thirdly, the spiritual stigma of being adjudged as a wicked transgressor.
It may be noted that the punishment prescribed for the slanderer who accuses a chaste woman without producing adequate evidence seems to be even more serious than the punishment prescribed for the crime of adultery itself. In the latter case the punishment prescribed is one hundred lashes, only twenty lashes more than those prescribed for slandering. But after undergoing the punishment the adulterer or adulteress has not to carry the disgrace of being branded as a perjurer, nor does he or she lie under the more serious spiritual stigma of being adjudged by God as a wicked transgressor.
The commandment about scandal-mongering is of particular importance in the present state of the so-called civilized society where it has assumed the form of a common social pastime. No wonder that as a result of scandal-mongering sexual immorality has greatly increased, particularly in western countries.
It may also be noted that in this verse no mention has been made of the accusation being true or false. So long as the accuser cannot produce the necessary evidence in support of his charge, the charge would be considered as false and the accuser would render himself liable to the prescribed punishment. Whatever the real facts of the case, the woman with whom adultery is alleged to have been committed will be held innocent so long as the required evidence is not produced. The law is, in fact, intended to suppress with a strong hand the offence of slandering and scandal-mongering which is calculated to encourage the spread of those very crimes which the scandal-mongers hold up to public gaze.
It follows from this verse that a person charged with adultery is held guilty only if four witnesses, in addition to the accuser, are forthcoming who solemnly declare and testify to the fact of having seen with their own eyes the accused person actually committing the crime.
In case the offender himself confesses to the crime, no witnesses will, of course, be required to prove his guilt provided he is in full possession of his senses. From Hadith it appears that in such an event the offender must himself testify four times to having committed the crime. In case a man alleges that he has committed adultery the woman implicated will not be held guilty unless she herself admits that she too has committed the crime. This provision is intended to save the good name of innocent men or women from being besmirched by persons of no character who are not ashamed of confessing to having committed adultery in order to implicate other innocent persons along with themselves.
Similarly, when a person makes an allegation against another, it is the accuser who is required to produce four witnesses to the crime alleged. The accused person has not to prove his innocence. It is only after four witnesses have been produced that he is asked to produce his defence. If the accuser fails to produce the requisite four witnesses, then both he and the witnesses will be liable to punishment on the plea of having made an allegation for which they had not produced the necessary evidence.
The object of such stringent provisions is to discourage the spread of indecent scandals. Such provisions amply refute the criticism that the penalty Islamic Law prescribes for adultery is barbarous. The evidence and the attendant conditions required to prove the commission of adultery are, in fact, almost impossible to produce save in cases where the offence is committed openly and in such cases a severe punishment, in order to be deterrent, is certainly very essential.
If a person confesses to having committed the crime and repeats his confession four times, he will not be punished if he recants at the time of infliction of the punishment. In such an event, however, the culprit will be liable to punishment for slandering the alleged accessory.
The commandment contained in this verse covers both men and women although the word used is المحصنات which means 'chaste women.' In the Arabic language when something has to be said which relates equally to both men and women the gender used is masculine. But when something is said regarding a matter which concerns women more than men, then feminine gender is used. The commandment here relates to punishment for slandering whether the victim of the slander is man or woman but as women generally are more often the victims of such slanders, the verse speaks of 'chaste women'. Similarly the word الذین (those) though in masculine gender applies to both men and women slanderers.
a
24:24.
2028
The other social evil, second to adultery in heinousness, which eats into the vitals of human society, is the slandering of innocent persons. Islam also views with extreme disfavour this social evil which has become so common in the so-called civilized modern society, and severely punishes the accusers of innocent people. The verse mentions three forms of punishment in an ascending order which are to be meted out to a slanderer: (a) the physical punishment of scourging; (b) the disgrace of being branded as a perjurer and a liar which invalidates his evidence and (c) the spiritual stigma of being adjudged as a transgressor. It may be noted that no mention is made here of the accusation being true or false. So long as the accuser cannot produce the necessary evidence in support of his charge, the charge would be considered as false and the accuser would render himself liable to the prescribed punishment. Whatever the facts of the case, the woman with whom adultery is alleged to have been committed will be he