Search Results for "قَٰتَلَهُمُ"
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لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ وَكُفْرِهِم بِـَٔايَٰتِ ٱللَّهِ وَقَتْلِهِمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۢ ۚ بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
33:12.
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
33:12.
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
b
33:12.
1
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
a
33:12.
1107
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
c
33:12.1107
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ
2:117; 5:18; 10:69.
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
2:117; 5:18; 10:69.
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
2:117; 5:18; 10:69.
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
a
2:117; 5:18; 10:69.
564
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
a
2:117; 5:18; 10:69.
1190
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
b
2:117; 5:18; 10:69.
1176
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُمْ خَشْيَةَ إِمْلَٰقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْـًٔا كَبِيرًا
6:152.
6:152.
Those miserly parents who do not give proper education to, or provide proper food and clothing for, their children, in fact, contribute both to their physical and moral death. The verse strongly condemns such "slaying" of innocent children who, if given right kind of education and afforded proper opportunities to rise to their full stature, are likely to become very useful members of the society. The "slaying of children" may also signify the questionable practice of unnecessary birth control which is encouraged in modern society.
The words khit’ and khata’ differ in their significance. Whereas the former is intentional, the latter may both be intentional and unintentional (Aqrab). The Qur’an has used the former word to establish the fact that the slaying of children is a crime at which human nature revolts and recoils and only a person devoid of all human feelings is capable of doing it.
6:152.
Important Words:
املاق (poverty) is the noun-infinitive from ملق. They say ملق الشیء i.e. he effaced or blotted out the thing. املق الرجل means, the man spent his money so much that he became poor. املق الثوب means, he washed the cloth. They say املق الدھر ماله i.e. time took away his money from his hands. املاق means, to be or grow poor; poverty (Aqrab).
Commentary:
V. 29 enjoins the giving of wealth in charity but not in a way as to do moral injury to the recipient or to involve the giver himself in pecuniary trouble. The verse under comment condemns the begrudging of adequate funds or means for the proper education and upbringing of children and calls it a form of killing. It does not, however, refer to the Arab custom of killing girls, which is dealt with elsewhere and which is nowhere said to be due to the fear of spending money on them. Girls were slain because their birth was looked upon as a source of disgrace and humiliation for their parents (16:59, 60 & 43:18).
Evidently there hardly lives a person so foolish as actually to kill his children in order to save his money. But there is no dearth of persons even among the so-called educated and cultured classes who "kill" their children by not giving them proper food or clothing. Children of miserly parents fall victim to various kinds of diseases because they are not given the food which is essential for the proper building up of strong and healthy bodies. These children die prematurely from malnutrition. This refusal to provide proper nourishment for them is as good as killing them and has been so called.
Taking the word قتل (killing) in a figurative sense those miserly parents who do not give proper education to their children contribute to the latter’s moral and intellectual death. The verse under comment very strongly condemns such "killing" of innocent children who, if given right kind of education and also afforded proper opportunities to rise to their full stature are capable of becoming very useful members of society. It exhorts Muslims not to spare money to equip their children physically and morally for a successful and respectable life.
The word قتل (killing) has been used in the verse in order forcibly to draw attention to the various indirect ways in which some parents cause the death of their children. One such form of killing is to neglect to provide proper nourishment for pregnant women or exact heavy tasks from them during their pregnancy or in the period of suckling, which has a very adverse effect on the health of the child. By using this word the Quran emphatically has drawn attention to all those direct or indirect causes that lead to the ruining of the physical or moral health of children.
The killing of children may also take the form of birth control which, however, is permissible if, for instance, by conception the life of a pregnant woman is considered, by competent medical authority, to be in danger in the event of her giving birth to a child. The words خطا (khit’an) and خطا (khat’an) differ in their significance), the former being intentional, while the latter may both be intentional or unintentional (Aqrab). The Quran has used the former word to bring home the fact that the killing of children is a crime at which human nature recoils and only a person devoid of all human feelings is capable of committing it. The expression ان قتلھم کان خطأ کبیرا also indicates that it is not killing by a lethal weapon or by poisoning or other similar means that is meant here. This latter kind of killing has been clearly mentioned in v. 34.
b
6:152.
b
6:152.
1961
Important Words:
املاق (poverty) is the noun-infinitive from ملق. They say ملق الشیء i.e. he effaced or blotted out the thing. املق الرجل means, the man spent his money so much that he became poor. املق الثوب means, he washed the cloth. They say املق الدھر ماله i.e. time took away his money from his hands. املاق means, to be or grow poor; poverty (Aqrab).
Commentary:
V. 29 enjoins the giving of wealth in charity but not in a way as to do moral injury to the recipient or to involve the giver himself in pecuniary trouble. The verse under comment condemns the begrudging of adequate funds or means for the proper education and upbringing of children and calls it a form of killing. It does not, however, refer to the Arab custom of killing girls, which is dealt with elsewhere and which is nowhere said to be due to the fear of spending money on them. Girls were slain because their birth was looked upon as a source of disgrace and humiliation for their parents (16:59, 60 & 43:18).
Evidently there hardly lives a person so foolish as actually to kill his children in order to save his money. But there is no dearth of persons even among the so-called educated and cultured classes who "kill" their children by not giving them proper food or clothing. Children of miserly parents fall victim to various kinds of diseases because they are not given the food which is essential for the proper building up of strong and healthy bodies. These children die prematurely from malnutrition. This refusal to provide proper nourishment for them is as good as killing them and has been so called.
Taking the word قتل (killing) in a figurative sense those miserly parents who do not give proper education to their children contribute to the latter’s moral and intellectual death. The verse under comment very strongly condemns such "killing" of innocent children who, if given right kind of education and also afforded proper opportunities to rise to their full stature are capable of becoming very useful members of society. It exhorts Muslims not to spare money to equip their children physically and morally for a successful and respectable life.
The word قتل (killing) has been used in the verse in order forcibly to draw attention to the various indirect ways in which some parents cause the death of their children. One such form of killing is to neglect to provide proper nourishment for pregnant women or exact heavy tasks from them during their pregnancy or in the period of suckling, which has a very adverse effect on the health of the child. By using this word the Quran emphatically has drawn attention to all those direct or indirect causes that lead to the ruining of the physical or moral health of children.
The killing of children may also take the form of birth control which, however, is permissible if, for instance, by conception the life of a pregnant woman is considered, by competent medical authority, to be in danger in the event of her giving birth to a child. The words خطا (khit’an) and خطا (khat’an) differ in their significance), the former being intentional, while the latter may both be intentional or unintentional (Aqrab). The Quran has used the former word to bring home the fact that the killing of children is a crime at which human nature recoils and only a person devoid of all human feelings is capable of committing it. The expression ان قتلھم کان خطأ کبیرا also indicates that it is not killing by a lethal weapon or by poisoning or other similar means that is meant here. This latter kind of killing has been clearly mentioned in v. 34.
a
6:152.
1613
Those miserly parents who do not give proper education to, or provide proper food and clothing for, their children, in fact, contribute both to their physical and moral death. The verse strongly condemns such "slaying" of innocent children who, if given right kind of education and afforded proper opportunities to rise to their full stature, are likely to become very useful members of the society. The "slaying of children" may also signify the questionable practice of unnecessary birth control which is encouraged in modern society.
1614
The words khit’ and khata’ differ in their significance. Whereas the former is intentional, the latter may both be intentional and unintentional (Aqrab). The Qur’an has used the former word to establish the fact that the slaying of children is a crime at which human nature revolts and recoils and only a person devoid of all human feelings is capable of doing it.
۞ وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا۟ تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ ٱلْعَدُوُّ فَٱحْذَرْهُمْ ۚ قَٰتَلَهُمُ ٱللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ
2:205.
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.
2:205.
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
1431
伪信者缺乏自立精神。他总是寻求可以依赖的人。这节经文也可以表示, 伪信者内外不一。他的做人就是这样, 外表似乎是通情达理、道貌岸然的老实人而内在却十分空虚, 腐朽透顶。他只想花言巧语, 讨好人家, 可是胆小如鼠, 疑心重重, 但见四面楚歌。
a
2:205.
4247
Important Words:
مسندة (propped up) is derived from سند. They say سند الیه i.e. he leaned, rested or stayed himself against it or upon it. سند فی الجبلmeans, he ascended the mountain. سند (sannada) means, he set up pieces of wood as stays or props against a wall; he wore or clad himself with garments called سند (sanadun). The word also means, a thing upon or against which one leans, rests or stays himself, or a person upon whom one leans; mountain slope (Lane & Aqrab).
Commentary:
In this verse the hypocrites have been compared to blocks of wood propped up, or pieces of wood dressed up with clothes, which signifies that a hypocrite lacks self-reliance. He is always in search of some person or thing upon which to rest or lean. Or the word may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please with his glib talk but, being a coward, he suspects danger in every crisis.
d
2:205.
3051
A hypocrite lacks self-reliance. He is always in search of someone upon whom to lean. Or, the verse may signify that his interior does not correspond to his exterior. He so conducts himself that while outwardly he appears to be a reasonable, dignified and honest person, inwardly he is quite hollow and rotten to the core. He seeks to please people with his glib talk but, being a coward, he suspects and sees danger everywhere.