وَ مَاۤ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ مِنۡ رَّسُوۡلٍ وَّ لَا نَبِیٍّ اِلَّاۤ اِذَا تَمَنّٰۤی اَلۡقَی الشَّیۡطٰنُ فِیۡۤ اُمۡنِیَّتِہٖ ۚ فَیَنۡسَخُ اللّٰہُ مَا یُلۡقِی الشَّیۡطٰنُ ثُمَّ یُحۡکِمُ اللّٰہُ اٰیٰتِہٖ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿ۙ۵۳﴾
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رَّسُولٖ وَلَا نَبِيٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلۡقَى ٱلشَّيۡطَٰنُ فِيٓ أُمۡنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلۡقِي ٱلشَّيۡطَٰنُ ثُمَّ يُحۡكِمُ ٱللَّهُ ءَايَٰتِهِۦۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
English
Never sent We a Messenger or a Prophet before thee, but when he sought to attain what he aimed at, Satan put obstacles in the way of what he sought after. But Allah removes the obstacles that are placed by Satan. Then Allah firmly establishes His Signs. And Allah is All-Knowing, Wise.
English Short Commentary
Never did We send a Messenger or a Prophet before thee, but when he sought to attain his object, Satan put obstacles in the way of what he sought after. But Allah removes the obstacles that are placed by Satan.[1962] Then Allah firmly establishes His Signs. And Allah is All-Knowing, Wise.
1962. This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice it to say here that the whole story is belied by the fact that the 53rd Chapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of the Holy Prophet’s departure from Mecca in the 13th year of the Call. It is inconceivable that God should have waited for eight long years to refer to that incident in this verse. Moreover, the story has been rejected as totally unfounded by all learned Commentators of the Qur’an. Besides, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established in the earth, satanic persons seek to retard the progress of truth by putting all sorts of obstacles in his way. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of Truth prevail and triumph. The verse is of general import. There is no warrant for the suggestion that it applies exclusively to the Holy Prophet. Moreover, it is not possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation (15:10; 72:27-29), and even Christian scholarly opinion has confirmed the truth of this Quranic claim. (close)
English Five Volume Commentary
Never sent We a Messenger or a Prophet before thee, but when he sought to attain his object, Satan put obstacles in the way of what he sought after. But Allah removes the obstacles that are placed by Satan. Then Allah firmly establishes His Signs. And Allah is All-Knowing, Wise.[2482]
2482. Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29. (close)
اُردو
اور ہم نے تجھ سے پہلے نہ کوئی رسول بھیجا اور نہ نبی مگر جب بھی اُس نے (کوئی) تمنّا کی (نفس کے) شیطان نے اس کی تمنّا میں (بطور ملاوٹ کچھ) ڈال دیا۔ تب اللہ اُسے منسوخ کر دیتا ہے جو شیطان ڈالتا ہے۔ پھر اللہ اپنی آیات کو مستحکم کر دیتا ہے۔ اور اللہ دائمی علم رکھنے والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
اور ہم نے تجھ سے پہلے نہ کوئی رسول بھیجا نہ نبی مگر جب بھی اس نے کوئی خواہش کی‘ شیطان نے اس کی خواہش کے رستہ میں مشکلات ڈال دیں۔ پھر اللہ اس کو جو شیطان ڈالتا ہے مٹا دیتا ہے اور جو اس کے اپنے نشان ہوتے ہیں ان کو مضبوط کر دیتا ہے اور اللہ بہت جاننے والا حکمت والا ہے۔
Français
Jamais n’avons-Nous envoyé avant toi de Messager ni de Prophète sans que, chaque fois qu’il a un désir personnel quelconque, Satan n’ait intervenu dans son désir. Mais Allāh enraye l’intervention de Satan. Puis Allāh établit fermement Ses Signes. Et Allāh est Omniscient, Sage.
Español
Nunca enviamos un Mensajero o un Profeta antes de ti, sin que,cuando intentaba alcanzar su objetivo, Satanás pusiera obstáculos en el camino de lo que perseguía. Pero Al-lah retira los obstáculos colocados por Satanás. Acto seguido Al-lah establece firmemente Sus Signos. Pues Al-lah es Omnisciente, Sabio.
Deutsch
Und Wir schickten vor dir keinen Gesandten oder Propheten, dem, wenn er etwas wünschte, Satan seinen Wunsch nicht durchkreuzte. Doch Allah macht zunichte, was Satan unternimmt. Dann setzt Allah Seine Zeichen ein. Und Allah ist allwissend, allweise.
لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ فِتۡنَۃً لِّلَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّ الۡقَاسِیَۃِ قُلُوۡبُہُمۡ ؕ وَ اِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍۭ بَعِیۡدٍ ﴿ۙ۵۴﴾
لِّيَجۡعَلَ مَا يُلۡقِي ٱلشَّيۡطَٰنُ فِتۡنَةٗ لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ وَٱلۡقَاسِيَةِ قُلُوبُهُمۡۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَفِي شِقَاقِۭ بَعِيدٖ
English
He permits this that He may make the obstacles which Satan puts in the way of the Prophets a trial for those in whose hearts is a disease and those whose hearts are hardened — and surely the wrongdoers are gone far in error —
English Short Commentary
This happens that He may make the obstacles which Satan puts in the way of the Prophet a trial for those in whose hearts is a disease[1963] and, those whose hearts are hardened and surely, the wrongdoers are gone far in opposition—
1963. This verse also supports the interpretation we have placed on the preceding verse. There is no warrant for the baseless story which some ignorant Commentators have taken into their heads to forge in connection with that verse. The verse purports to say that satanic people seek to place all sorts of obstacles in the way of the propagation of the mission of a Prophet in order that its progress may be retarded and 'those in whose hearts is a disease' may be misled. But God removes all such obstacles and after initial and temporary setbacks Truth marches on its course of uniform progress. (close)
English Five Volume Commentary
He permits this that He may make the obstacles which Satan puts in the way of the Prophets a trial for those in whose hearts is a disease and those whose hearts are hardened—and surely, the wrongdoers are gone far in error—[2483]
2483. Commentary:
This verse also supports the interpretation we have placed on the preceding verse. There is absolutely no warrant for such a baseless story as some ignorant commentators have taken into their heads to forge in connection with it, i.e. the preceding verse. The verse under comment means to say that satanic people seek to place all sorts of obstacles in the way of the mission of a Prophet, so that the progress of the faith may be retarded and "those in whose hearts is a disease" may be misled. But God removes all such obstacles and after initial and temporary setbacks truth marches on its course of uniform progress. Thus the Prophets of God are faced with trials and tribulations so that sincere believers may be differentiated and separated from insincere hypocrites.
The words, "in whose hearts is a disease," refer to the hypocrites, who always stand on an edge, as it were, between truth and falsehood (22:12). They are always on the lookout to join the party whose cause they see triumphing. The words, "those whose hearts are hardened," refer to those inveterate disbelievers whose hearts become hardened on account of persistent denial of truth. (close)
اُردو
(یہ اس لئے ہے) تا کہ وہ اسے جو شیطان اپنی طرف سے ڈالے صرف ان لوگوں کے لئے فتنہ بنا دے جن کے دلوں میں بیماری ہے اور جن کے دل سخت ہوچکے ہیں۔ اور یقیناً ظلم کرنے والے بہت دور کی مخالفت میں پڑے ہوئے ہیں۔
اُردو تفسیر صغیر
نتیجہ یہ ہوتا ہے کہ جو (مشکلات) شیطان ڈالتا ہے وہ ان لوگوں کے لئے ٹھوکر کا موجب ہو جاتی ہیں جن کے دلوں میں بیماری ہوتی ہے اور جن کے دل سخت ہوتے ہیں اور ظالم لوگ (ہر خدائی بات کی) شدید مخالفت کرنے پر تلے رہتے ہیں۔
Français
C’est ainsi afin de faire de l’intervention de Satan dans le chemin des Prophètes une épreuve pour ceux dans le cœur desquels il y a une maladie, et une épreuve pour ceux qui ont le cœur endurci – et assurément les injustes sont allés loin dans leur opposition –
Español
Él permite esto para convertir los obstáculos que Satanás pone en el camino de los Profetas en prueba para aquellos que tienen sus corazones enfermos y aquellos cuyos corazones stán endurecidos, pues en verdad los injustos han ido muy lejos en el error.
Deutsch
(Er lässt dies zu) damit Er das, was Satan unternimmt, zur Prüfung für die machen kann, in deren Herzen Krankheit ist und deren Herzen verhärtet sind – wahrlich, die Frevler sind in äußerster Auflehnung.
وَّ لِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّکَ فَیُؤۡمِنُوۡا بِہٖ فَتُخۡبِتَ لَہٗ قُلُوۡبُہُمۡ ؕ وَ اِنَّ اللّٰہَ لَہَادِ الَّذِیۡنَ اٰمَنُوۡۤا اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۵۵﴾
وَلِيَعۡلَمَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّكَ فَيُؤۡمِنُواْ بِهِۦ فَتُخۡبِتَ لَهُۥ قُلُوبُهُمۡۗ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓاْ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
English
And that those to whom knowledge has been given may know that it is the truth from thy Lord, so that they may believe therein and their hearts may become lowly unto Him. And surely Allah guides those who believe to the right path.
English Short Commentary
And that [a]those to whom knowledge is given may know that it is the truth from thy Lord, so that they may believe therein and their hearts may be humble unto Him. And, surely, Allah guides those who believe to the right path;
English Five Volume Commentary
And that [a]those to whom knowledge has been given may know that it is the truth from thy Lord, so that they may believe therein and their hearts may be humble unto Him. And surely, Allah guides those who believe to the right path.[2484]
2484. Commentary:
This verse also supports our interpretation of v. 53 above. It means to say that Satan puts obstacles in the way of a Prophet so that Allah may make it "a trial for those in whose hearts is a disease and those whose hearts are hardened," and "that those to whom knowledge has been given may know that it is the truth from the Lord, so that they believe therein." These are the two objects which the satanic activities of the enemies of truth become the means of serving. (close)
اُردو
اور(یہ اس لئے ہے) تا کہ وہ لوگ جنہیں علم عطا کیا گیا جان لیں کہ یہ تیرے ربّ کی طرف سے حق ہے پس وہ اُس پر ایمان لے آئیں اور اُس کی طرف اُن کے دل جھک جائیں۔ اور یقیناً اللہ ان لوگوں کو جو ایمان لائے سیدھے رستے کی طرف ہدایت دینے والا ہے۔
اُردو تفسیر صغیر
اور (یہ سب کچھ اس لئے ہوتا ہے) تا کہ وہ لوگ جو علم والے ہوتے ہیں جان لیں کہ وہ (یعنی قرآن) تیرے رب کی طرف سے مجسم سچائی ہے اور اس پر ایمان لے آئیں اور ان کے دل اس کے آگے جھک جائیں اور اللہ مومنوں کو ضرور سیدھے راستہ کی طرف ہدایت بخشنے والا ہے۔
Français
Et afin que ceux à qui le savoir a été donné sachent que c’est la vérité de ton Seigneur, pour qu’ils y croient, et que leur cœur s’humilie devant Lui. Et assurément Allāh guide ceux qui croient vers un droit chemin.
Español
Y para que aquellos a quienes se ha dado el conocimiento sepan que es la verdad de tu Señor, para que crean en ella y sus corazones se hagan humildes ante Él. Pues en verdad Al-lah guía al camino recto a quienes creen.
Deutsch
Und damit die, denen das Wissen gegeben ward, erkennen, dass es die Wahrheit ist von deinem Herrn, so dass sie daran glauben und ihre Herzen Ihm unterwürfig werden mögen. Und siehe, Allah leitet jene, die gläubig sind, auf den geraden Weg.
وَ لَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا فِیۡ مِرۡیَۃٍ مِّنۡہُ حَتّٰی تَاۡتِیَہُمُ السَّاعَۃُ بَغۡتَۃً اَوۡ یَاۡتِیَہُمۡ عَذَابُ یَوۡمٍ عَقِیۡمٍ ﴿۵۶﴾
وَلَا يَزَالُ ٱلَّذِينَ كَفَرُواْ فِي مِرۡيَةٖ مِّنۡهُ حَتَّىٰ تَأۡتِيَهُمُ ٱلسَّاعَةُ بَغۡتَةً أَوۡ يَأۡتِيَهُمۡ عَذَابُ يَوۡمٍ عَقِيمٍ
English
And those who disbelieve will not cease to be in doubt about it until the Hour comes suddenly upon them or there comes to them the punishment of a destructive day.
English Short Commentary
And those who disbelieve will not cease [b]to be in doubt about it until the Hour[1964] comes suddenly upon them, or there comes to them the punishment of a destructive day.[1965]
1964. "The Hour" signifies the final triumph of Islam. It may also refer to the Fall of Mecca, when the power of the disbelieving Quraish was finally and completely crushed. The Fall took place quite suddenly. The Quraish did not have the least inkling about the Muslim army till it had reached the very gates of Mecca. (close)
1965. Imra’atun ‘Aqimun means, a barren woman. Yaumun ‘Aqimun means, a destructive day, a day of hard fighting, so called because many women having lost their sons in the fighting become ‘Aqim (Lane). (close)
English Five Volume Commentary
And those who disbelieve will not cease [b]to be in doubt about it until the Hour comes suddenly upon them or there comes to them the punishment of a destructive day.[2485]
2485. Important Words:
عقیم (destructive) is derived from عقم. They say عقمت المرأة i.e. the woman was or became barren. امرأة عقیم means, a barren woman, a woman that does not conceive or give birth to a child. یوم عقیم means, a severe fighting. یوم عقیم means, a day having no day after it; a destructive day, a day of hard fighting, so called because many women having lost their sons in the fighting become عقیم (Lane & Aqrab).
Commentary:
"Hour" in the verse signifies the final triumph of Islam. It may also refer to the Fall of Mecca, when the power of the disbelieving Quraish was finally broken. The fall took place quite suddenly. The Quraish had not had the least inkling of the approach of Muslim army till it reached the very gates of Mecca.
The words, "the punishment of a destructive day," may refer to any form of punishment, preferably to the day of the Battle of Badr.
This and the following two verses imply a prophecy about the ultimate triumph of Islam, and the defeat and discomfiture of disbelievers. (close)
اُردو
اور وہ لوگ جنہوں نے کفر کیا ہمیشہ اس کے متعلق شک میں مبتلا رہیں گے یہاں تک کہ اچانک ان تک انقلاب کی گھڑی آپہنچے گی یا ایسے دن کا عذاب انہیں آلے گا جو خوشیوں سے عاری ہوگا۔
اُردو تفسیر صغیر
اور کافر اس (قرآن) کے متعلق اس وقت تک کہ (تباہی کی) گھڑی اچانک آجائے یا ان کے پاس اس دن کا عذاب آجائے جو اپنے پیچھے کچھ نہیں چھوڑتا‘ شبہ میں پڑے رہیں گے۔
Français
Et ceux qui ne croient pas ne cesseront d’en douter, jusqu’à ce que l’Heure arrive soudainement sur eux, ou que leur survienne le châtiment d’un jour destructeur.
Español
Mas los incrédulos no dejarán de dudar sobre ello hasta que les llegue repentinamente la Hora o caiga sobre ellos el castigo del día destructor.
Deutsch
Und die Ungläubigen werden nicht aufhören, Zweifel daran zu hegen, bis die "Stunde" unerwartet über sie hereinbricht oder die Strafe eines unheilvollen Tags zu ihnen kommt.
اَلۡمُلۡکُ یَوۡمَئِذٍ لِّلّٰہِ ؕ یَحۡکُمُ بَیۡنَہُمۡ ؕ فَالَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ فِیۡ جَنّٰتِ النَّعِیۡمِ ﴿۵۷﴾
ٱلۡمُلۡكُ يَوۡمَئِذٖ لِّلَّهِ يَحۡكُمُ بَيۡنَهُمۡۚ فَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ فِي جَنَّـٰتِ ٱلنَّعِيمِ
English
The kingdom on that day shall be Allah’s. He will judge between them. So those who believe and do good deeds will be in Gardens of Delight.
English Short Commentary
[c]The Kingdom on that day[1966] shall be Allah’s. He will judge between them. So [a]those who believe and do righteous deeds will be in Gardens of Bliss;
1966. Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God was established in Arabia and idolatry departed from its stronghold never to return, and Divine Judgment was pronounced in the following words, 'Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast' (17:82). (close)
English Five Volume Commentary
[a]The kingdom on that day shall be Allah’s. He will judge between them. So [b]those who believe and do good deeds will be in Gardens of Bliss.[2486]
2486. Commentary:
Besides being of general application the verse may particularly refer to the Fall of Mecca. On that day the Kingdom of God became established in Arabia and idolatry departed from its stronghold never to return, and Divine judgement was pronounced in the words, "Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast" (17:82).
The words, "Gardens of Bliss" may refer to the fertile lands of Iraq, Syria and Egypt which after the conquest of Arabia fell to the victorious arms of the Muslims.
Here as also in 25:27 it is said that "The Kingdom on that day will be Allah’s." In 1:4 it is stated, "Allah is the Master of the Day of Judgement" and in 3:27, "He is the Lord of Sovereignty." So God as represented by Islam is not only ملک (Malik) meaning King, but He is also مالک (Malik) i.e. Master and even مالک الملک, which signifies that He is such a King that He has complete possession, and undisputed and undivided ownership of all those things of which He is the Master. (close)
اُردو
سلطنت اس دن اللہ ہی کی ہوگی۔ وہ ان کے درمیان فیصلہ کرے گا۔ پس وہ لوگ جو ایمان لائے اور نیک عمل بجا لائے نعمتوں والی جنتوں میں ہوں گے۔
اُردو تفسیر صغیر
اس دن سب بادشاہت اللہ ہی کی ہوگی‘ وہ ان کے درمیان فیصلہ کرے گا۔ پس مومن جو ایمان کے مناسب حال عمل بھی کرتے ہونگے۔ وہ نعمت والی جنتوں میں رہیں گے۔
Français
Ce jour-là le royaume appartiendra à Allāh. Il jugera entre eux. Aussi ceux qui croient et font de bonnes œuvres seront dans les Jardins de la Félicité.
Español
En ese día, el reino será de Al-lah. Él juzgará entre ellos. Así, quienes crean y hagan buenas obras estarán en Jardines de Felicidad;
Deutsch
Das Reich wird an jenem Tage Allahs sein. Er wird zwischen ihnen richten. Also werden jene, die gläubig sind und gute Werke tun, in Gärten der Seligkeit sein.
وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَا فَاُولٰٓئِکَ لَہُمۡ عَذَابٌ مُّہِیۡنٌ ﴿٪۵۸﴾
وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَا فَأُوْلَـٰٓئِكَ لَهُمۡ عَذَابٞ مُّهِينٞ
English
But those who disbelieve and reject Our Signs, will have an humiliating punishment.
English Short Commentary
But [b]those, who disbelieve and reject Our Signs, will have an humiliating punishment.
English Five Volume Commentary
But [c]those who disbelieve and reject Our Signs, will have an humiliating punishment.[2487]
2487. Commentary:
There could have been no greater and more humiliating and ignominious punishment for the enemies of the Holy Prophet than the fall of their capital which placed the whole of Arabia at the feet of him whom they had turned out from his native town, putting a price on his head. Eventual defeat and destruction is the inevitable lot of falsehood and its votaries. (close)
اُردو
اور وہ لوگ جنہوں نے کفر کیا اور ہمارے نشانات کو جھٹلایا تو یہی ہیں وہ جن کے لئے رسوا کن عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
اور کافر اور ہماری آیتوں کے منکر تو وہ ہیں جن کے لئے رسوائی کا عذاب (مقدر) ہے۔
Français
Mais ceux qui refusent de croire et qui rejettent Nos Signes, ceux-là auront un châtiment humiliant.
Español
Mas quienes no crean y rechacen Nuestros Signos, tendrán un castigo humillante.
Deutsch
Die aber ungläubig sind und Unsere Zeichen verwerfen, denen wird schmähliche Strafe.
وَ الَّذِیۡنَ ہَاجَرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ ثُمَّ قُتِلُوۡۤا اَوۡ مَاتُوۡا لَیَرۡزُقَنَّہُمُ اللّٰہُ رِزۡقًا حَسَنًا ؕ وَ اِنَّ اللّٰہَ لَہُوَ خَیۡرُ الرّٰزِقِیۡنَ ﴿۵۹﴾
وَٱلَّذِينَ هَاجَرُواْ فِي سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓاْ أَوۡ مَاتُواْ لَيَرۡزُقَنَّهُمُ ٱللَّهُ رِزۡقًا حَسَنٗاۚ وَإِنَّ ٱللَّهَ لَهُوَ خَيۡرُ ٱلرَّـٰزِقِينَ
English
And those who leave their homes for the cause of Allah, and are then slain or die, Allah will surely provide for them a goodly provision. And surely Allah is the Best of providers.
English Short Commentary
[c]And those who leave their homes for the cause of Allah, and are then slain or die,[1967] Allah will, surely, provide for them a goodly provision. And, surely, Allah is the Best of providers.
1967. Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.' (close)
English Five Volume Commentary
[d]And those who leave their homes for the cause of Allah, and are then slain or die, Allah will surely provide for them a goodly provision. And surely, Allah is the Best of providers.[2488]
2488. Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina. (close)
اُردو
اور وہ لوگ جنہوں نے اللہ کی راہ میں ہجرت کی پھر وہ قتل کئے گئے یا طبعی موت مر گئے اللہ ان کو یقیناً رزقِ حسن عطا کرے گا اور یقیناً اللہ ہی ہے جو رزق دینے والوں میں سب سے بہتر ہے۔
اُردو تفسیر صغیر
اور وہ لوگ جو اللہ کے راستہ میں ہجرت کرتے ہیں پھر مارے جاتے ہیں یا طبعی موت مر جاتے ہیں۔ اللہ ان کو نہایت اعلیٰ انعام بخشے گا اور اللہ انعام بخشنے والوں میں سب سے اچھا ہے۔
Français
Et ceux qui quittent leurs habitations pour la cause d’Allāh, et sont ensuite tués ou meurent, Allāh leur accordera sûrement une belle provision. Et assurément Allāh est le Meilleur des Pourvoyeurs.
Español
Y a quienes abandonan sus casas por la causa de Al-lah, y son asesinados o mueren, Al-lah les proporcionará una hermosa provisión. Pues ciertamente Al-lah es el Mejor de los proveedores.
Deutsch
Diejenigen, die auswandern um Allahs willen und dann erschlagen werden oder sterben, denen wird Allah fürwahr eine stattliche Versorgung bereiten. Wahrlich, Allah, Er ist der beste Versorger.
لَیُدۡخِلَنَّہُمۡ مُّدۡخَلًا یَّرۡضَوۡنَہٗ ؕ وَ اِنَّ اللّٰہَ لَعَلِیۡمٌ حَلِیۡمٌ ﴿۶۰﴾
لَيُدۡخِلَنَّهُم مُّدۡخَلٗا يَرۡضَوۡنَهُۥۚ وَإِنَّ ٱللَّهَ لَعَلِيمٌ حَلِيمٞ
English
He will surely cause them to enter a place with which they will be well pleased. And Allah is indeed All-Knowing, Forbearing.
English Short Commentary
He will, surely, admit them to a place with which they will be well-pleased. And Allah is indeed All-Knowing, Forbearing.
English Five Volume Commentary
He will surely cause them to enter a place with which they will be well pleased. And Allah is indeed All-Knowing, Forbearing.[2489]
2489. Important Words:
مدخل is pass. part. noun from أدخل. They say أدخله i.e. he made him enter. It is used as syn. with إدخال (to make one enter) and also as a noun of place and time (Lane & Aqrab).
Commentary:
The verse means to say that those who left their homes for the sake of God will be made to live in a place which they will like and the manner of their entering the place will also be so honourable that they will be highly pleased with it.
The words, "And Allah is indeed All-Knowing, Forbearing," signify that Allah knows full well the sincerity with which they serve the cause of truth, so while rewarding them He will overlook their shortcomings and faults. (close)
اُردو
وہ ضرور انہیں ایسے مقام میں داخل کرے گا جسے وہ پسند کریں گے۔ اور یقیناً اللہ دائمی علم رکھنے والا (اور) برد بار ہے۔
اُردو تفسیر صغیر
وہ ضرور ان کو ایسی جگہ میں داخل کرے گا۔ جسے وہ پسند کریں گے اور اللہ بہت جاننے والا (اور) بہت سمجھ رکھنے والا ہے۔
Français
Il les fera entrer assurément dans un endroit qui leur plaira beaucoup. Et Allāh est en vérité Omniscient, Indulgent.
Español
En verdad, los hará entrar en un lugar en el que se sentirán complacidos. Pues Al-lah es ciertamente el Omnisciente, Indulgente.
Deutsch
Er wird sie gewiss in einen Ort eingehen lassen, mit dem sie wohl zufrieden sind. Und Allah ist wahrlich allwissend, langmütig.
ذٰلِکَ ۚ وَ مَنۡ عَاقَبَ بِمِثۡلِ مَا عُوۡقِبَ بِہٖ ثُمَّ بُغِیَ عَلَیۡہِ لَیَنۡصُرَنَّہُ اللّٰہُ ؕ اِنَّ اللّٰہَ لَعَفُوٌّ غَفُوۡرٌ ﴿۶۱﴾
۞ذَٰلِكَۖ وَمَنۡ عَاقَبَ بِمِثۡلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِيَ عَلَيۡهِ لَيَنصُرَنَّهُ ٱللَّهُۚ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٞ
English
That shall be so. And whoso retaliates with the like of that with which he has been afflicted and is then transgressed against, Allah will surely help him. Allah is indeed the Effacer of sins and is Forgiving.
English Short Commentary
That indeed is so. And whoso retaliates with the like of that with which he is afflicted and is then transgressed against, Allah will surely help him.[1968] Allah is indeed the Effacer of sins and is Most Forgiving.
1968. The verse has twofold significance. It holds out a promise of help to Muslims and also implies a prophecy about their eventual success. In the former sense it purports to say that the Muslims have been oppressed and transgressed against. They may retaliate but their retaliation should not exceed legitimate bounds. The injury they should inflict on the enemy should be proportionate to the injury they receive. According to the second meaning Muslims are told that they are going to have their enemies in their power and that they will be perfectly justified in inflicting as much injury on them as they had received from them, but it would be far better if in the hour of victory and success, by copying the Divine attributes of mercy and forgiveness, they pardoned and forgave them. (close)
English Five Volume Commentary
That shall be so. And whoso retaliates with the like of that with which he has been afflicted and is then transgressed against, Allah will surely help him. Allah is indeed the Effacer of sins and is Forgiving.[2490]
2490. Commentary:
The verse has twofold significance. It holds out a promise of help to Muslims and also implies a prophecy about their eventual success. In the former sense it purports to say that the Muslims have been oppressed and transgressed against. They may retaliate but their retaliation should not exceed legitimate bounds. The injury they should inflict on the enemy should not be greater than the injury they have received.
But the fear that the enemy being more powerful would inflict greater injury on them if they retaliated, should not deter them from retaliating. In that event they would be entitled to help and protection from God and would receive it in ample measure.
According to the second meaning Muslims are told that they are going to have their enemies in their power and they will be perfectly justified in inflicting as much injury on them as they had received from them but it would be far better if in the hour of victory and success they pardoned and forgave them, imitating the Divine attributes of mercy and forgiveness.
Incidentally, four very sound principles are deducible from this verse: (a) Muslims can and should fight in self-defence if they are attacked; but in no case should they take the initiative in attacking. (b) If they retaliate, their retaliation should be proportionate to the wrong done to them; they are not allowed to inflict a greater injury. (c) If they inflicted greater injury than the injury they had received, then they would be condemned as transgressors and would forfeit God’s help and protection. (d) If the party on whom punishment has been inflicted for the wrong it had done seeks again to attack the retaliators, it shall be regarded as guilty of further aggression.
It should be noted that the verse does not speak of individual retaliation. It is retaliation on national or government basis. Individuals are not allowed to take the law into their own hands for the redress of any wrong. They should have recourse to the properly constituted authorities.
The verse should be read in conjunction with vv. 39, 40 above which deal with the basic and principal subject of the Surah i.e. jihad. (close)
اُردو
یہ اسی طرح ہوگا۔ اور جو (کسی پر) ویسی ہی سختی کرے جیسی سختی اس پر کی گئی ہو اور پھر اُس کے خلاف (اس کے نتیجہ میں) سر کشی کی جائے تو یقیناً اللہ اُس کی ضرور مدد کرے گا۔ اللہ یقیناً بہت عفو کرنے والا (اور) بہت بخشش کرنے والا ہے۔
اُردو تفسیر صغیر
یہ بات اسی طرح ہے اور جو شخص اتنی ہی سزا دے جتنی اسے تکلیف دی گئی تھی مگر باوجود اس کے (اس کا دشمن) الٹا اس پر چڑھ آئے تو اللہ ضرور اس کی مدد کرے گا۔ اللہ یقیناً بہت معاف کرنے والا (اور) بہت بخشنے والا ہے۔
Français
Il en sera ainsi. Et quiconque use de représailles équivalentes au mal qu’il a reçu, et contre qui l'on transgresse ensuite, Allāh lui viendra assurément en aide. En vérité, Allāh est Effaceur de péchés et est Très-Pardonnant.
Español
Y así será. Y a quien se desquite con lo mismo con lo que ha sido atacado y sea de nuevo afligido, Al-lah ciertamente lo ayudará. Al-lah es en verdad el Ocultador de los pecados y es Perdonador.
Deutsch
Das (soll so sein). Und wer Vergeltung übt nach dem Maße dessen, womit er gekränkt worden ist, und dann (wiederum) Unrecht leidet, dem wird Allah sicherlich beistehen. Wahrlich, Allah ist allvergebend, allverzeihend.
ذٰلِکَ بِاَنَّ اللّٰہَ یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَ یُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَ اَنَّ اللّٰہَ سَمِیۡعٌۢ بَصِیۡرٌ ﴿۶۲﴾
ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيۡلَ فِي ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِي ٱلَّيۡلِ وَأَنَّ ٱللَّهَ سَمِيعُۢ بَصِيرٞ
English
That is because Allah causes the night to enter into the day, and causes the day to enter into the night, and because Allah is All-Hearing, All-Seeing.
English Short Commentary
That system of punishment operates to show that it is [a]Allah Who causes the night to enter into the day and causes the day to enter into the night,[1969] and that Allah is All-Hearing, All-Seeing,
1969. Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. (close)
English Five Volume Commentary
That system of punishment and reward operates because [a]Allah causes the night to enter into the day, and causes the day to enter into the night, and because Allah is All-Hearing, All-Seeing.[2491]
2491. Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers. (close)
اُردو
یہ اس لئے ہے کہ اللہ رات کو دن میں داخل کرتا ہے اور دن کو رات میں داخل کرتا ہے اور اللہ بہت سننے والا (اور) گہری نظر رکھنے والا ہے۔
اُردو تفسیر صغیر
یہ (سزاوجزا کا سلسلہ) اس لئے (چلتا) ہے کہ ثابت ہو کہ اللہ رات کو دن میں داخل کر دیتا ہے اور دن کو رات میں داخل کر دیتا ہے۔ اور اللہ یقیناً (بہت دعائیں) سننے والا (اور بہت حالات) دیکھنے والا ہے۔
Français
C’est parce qu’Allāh fait entrer la nuit dans le jour et fait entrer le jour dans la nuit, et parce qu’Allāh entend tout et voit tout.
Español
Porque Al-lah hace que entre la noche en el día y que el día entre en la noche, pues Al-lah es El que Todo lo Oye, Todo lo ve.
Deutsch
Das ist, weil Allah die Nacht unmerklich folgen lässt auf den Tag und den Tag unmerklich folgen lässt auf die Nacht, und weil Allah allhörend, allsehend ist.