Search Results for "بَعْدِهَا"
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وَٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ ثُمَّ تَابُوا۟ مِنۢ بَعْدِهَا وَءَامَنُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
5:40; 16:120.
5:40; 16:120.
5:40; 16:120.
Commentary:
The addition in this verse of the word "believed" to the word "repented" is significant, because the Israelites had already believed, and so the addition of the word "believed" appears to be rather misplaced. This doubt is easily explained. Those who had taken part in calf-worship had, in fact, acted against their "belief." So they were asked not only to repent but to renew and strengthen their belief as well, for true belief alone is the source of all good actions. The words, repented and believed, are thus intended to show that only those, who not only feel sorry for their evil deeds but also make proper amends and inculcate true belief in God, can be forgiven by Him.
d
5:40; 16:120.
a
5:40; 16:120.
1043
Commentary:
The addition in this verse of the word "believed" to the word "repented" is significant, because the Israelites had already believed, and so the addition of the word "believed" appears to be rather misplaced. This doubt is easily explained. Those who had taken part in calf-worship had, in fact, acted against their "belief." So they were asked not only to repent but to renew and strengthen their belief as well, for true belief alone is the source of all good actions. The words, repented and believed, are thus intended to show that only those, who not only feel sorry for their evil deeds but also make proper amends and inculcate true belief in God, can be forgiven by Him.
b
5:40; 16:120.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
2:219.
2:219.
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
2:219.
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
e
2:219.
b
2:219.
1911
Commentary:
Verses 108-110 referred to those who open their hearts to disbelief and are the avowed enemies of Islam. The verse under comment deals with those persons regarding whom judgement had been reserved in v. 107, viz. persons whose hearts are satisfied with truth, but who are forced to utter words which are apparently expressive of disbelief. The judgement given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience any hardships that may befall them in the way of religion, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapses. In v. 107, such persons were excepted from those who had opened their minds to disbelief. In the face of such hard conditions for securing Divine pardon, it is the height of injustice on the part of the critics of Islam to say that it condones the concealment of one’s faith or the denial of truth when one is confronted with trials and hardships. In fact, God demands a life-long sacrifice from such a person before admitting him again to His Grace and Mercy. The example of Tulaihah bin Khuwailad may be cited in this connection. When after having renegaded and laid claim to prophethood he became reconverted to Islam in the Caliphate of ‘Umar, the latter forgave him on condition that he would spend the remainder of his life in jihad.
c
2:219.
1580
Whereas vv. 109, 110 referred to those persons who revert to disbelief and open up their hearts to it and join the ranks of the enemies of Islam, the verse under comment deals with such persons regarding whom judgment had been reserved (verse 107). The judgment given in their case is that if they migrate from their homes and strive in the cause of God and endure with patience all the hardships that may befall them in the way of Islam, then, and not till then, will God pardon their previous sins, for only then will it become established that they have made full amends for their past lapse. The Surah being of Meccan origin, Jihad mentioned in the verse is not fighting with the sword but is only "striving" to promote the cause of Islam.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا۟ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
4:18; 6:55.
Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.
4:18; 6:55.
Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55.
d
4:18; 6:55.
691
جَهَالَة (Jahalah) 意为既缺乏知识又缺乏精神认识。此处指的是第二种意思, 因为一个没有经律知识的人, 却为不遵守纪律而受到惩罚是不公正的。
b
4:18; 6:55.
1920
Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55.
d
4:18; 6:55.
1585
Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.
قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى ۖ قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا
قرآن مجید میں مِنْ لَّدُنِّیْ ہے اور لَدُنْ کے معنے لغت میں عِنْدَ کے بھی ہیں۔ جس کے معنے نزدیک کے ہوتے ہیں یا یہ کہ ’’میرے خیال میں‘‘ یا ’’میرے فیصلہ کے مطابق‘‘ (اقرب اور مفردات) وہی معنے ہم نے کیے ہیں۔
Commentary:
This verse shows that the followers of Moses—the Jews—would repeatedly break their solemn agreements with the Holy Prophet till a complete rupture of mutual relations ensued.
2
قرآن مجید میں مِنْ لَّدُنِّیْ ہے اور لَدُنْ کے معنے لغت میں عِنْدَ کے بھی ہیں۔ جس کے معنے نزدیک کے ہوتے ہیں یا یہ کہ ’’میرے خیال میں‘‘ یا ’’میرے فیصلہ کے مطابق‘‘ (اقرب اور مفردات) وہی معنے ہم نے کیے ہیں۔
2115
Commentary:
This verse shows that the followers of Moses—the Jews—would repeatedly break their solemn agreements with the Holy Prophet till a complete rupture of mutual relations ensued.
وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ
7:5; 22:46; 28:59; 50:37; 65:9.
7:5; 22:46; 28:59; 50:37; 65:9.
7:5; 22:46; 28:59; 50:37; 65:9.
Important Words:
قصمنا (We utterly destroyed) is derived from قصم. They say قصم الشیء i.e. he broke the thing into pieces; he broke it completely, utterly.قصم الرجل means, he destroyed the man. قصم اللّٰه ظھر الظالم means, God afflicted the transgressor with calamity and broke his back (Aqrab).
قریة meaning a township signifies its inhabitants. See also 12:83.
Commentary:
ظلم meaning the improper use of God-given powers and faculties, the verse implies that all transgressions and sins flow from their misuse.
c
7:5; 22:46; 28:59; 50:37; 65:9.
a
7:5; 22:46; 28:59; 50:37; 65:9.
2353
Important Words:
قصمنا (We utterly destroyed) is derived from قصم. They say قصم الشیء i.e. he broke the thing into pieces; he broke it completely, utterly.قصم الرجل means, he destroyed the man. قصم اللّٰه ظھر الظالم means, God afflicted the transgressor with calamity and broke his back (Aqrab).
قریة meaning a township signifies its inhabitants. See also 12:83.
Commentary:
ظلم meaning the improper use of God-given powers and faculties, the verse implies that all transgressions and sins flow from their misuse.
b
7:5; 22:46; 28:59; 50:37; 65:9.