یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اسۡتَعِیۡنُوۡا بِالصَّبۡرِ وَ الصَّلٰوۃِ ؕ اِنَّ اللّٰہَ مَعَ الصّٰبِرِیۡنَ ﴿۱۵۴﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ
English
O ye who believe! seek help with patience and Prayer; surely, Allah is with the steadfast.
English Short Commentary
O ye who believe, [c]seek help through perseverance[179] and Prayer; surely, Allah is with those who patiently persevere.[180]
179. Sabr means, (1) to persevere in something; (2) to endure afflictions with fortitude and without complaint or murmur; (3) to hold fast to the Divine Law and the dictates of reason; (4) to refrain from doing what the Divine Law and reason forbid (Mufradat). (close)
180. The verse contains a golden principle of success. First, a Muslim should patiently persevere in his endeavours, never relaxing his efforts to achieve his object and never losing heart, at the same time avoiding what is harmful, and sticking fast to all that is good. Secondly, he should pray to God for success; for He alone is the Source of all good. The word Sabr (patient, perseverance) precedes the word Salat (Prayer) in the verse in order to emphasize the importance of observing the laws of God which are sometimes flouted in ignorance. Ordinarily, Prayer can be effective only when it is accompanied by the use of all the necessary means created by God for the attainment of an object. (close)
English Five Volume Commentary
O ye who believe, [a]seek help with patience and Prayer; surely, Allah is with the steadfast.[160]
160. Important Words:
صبر (patience) means: (1) to be steadfast and constant in something; (2) to endure afflictions with fortitude and without complaint or murmur; (3) to hold fast to the divine law and the dictates of reason; (4) to refrain from doing what the divine law and reason forbid (Mufradat).
Commentary:
The verse contains a golden principle of success. Firstly, a man should be constant in his endeavours, never relaxing his efforts and never losing heart, at the same time avoiding what is harmful and sticking fast to all that is good. Secondly, he should pray to God for success; for He alone is the source of all good.
The word صبر (patience) precedes the word صلوة (prayer) in the verse to emphasize the importance of observing the laws of God which are sometimes flouted in ignorance. Ordinarily, a prayer can be effective only when it is accompanied by the use of all the necessary means created by God for the attainment of an object. This fact, however, does not minimize the importance of prayer, nor does it impose any limit on the omnipotence of God. If God so wills it, prayer can work wonders even where all earthly means fail.
Islam does not teach utter and blind dependence on material means. Prayer indeed is the essence of Islam. Man is neither omniscient nor omnipotent, and if he does not seek divine guidance and assistance, he can neither see all good nor can he secure it for himself.
As explained under Important Words, the word صبر also signifies, enduring afflictions with fortitude and without complaint and murmur. In this sense the verse would mean that, the present being the time of war and bloodshed, Muslims should bear these hardships with perfect patience and fortitude and that if they did so, God would succour them in their trails.
The concluding portion of the verse, i.e. Allah is with the steadfast, seems to confine itself to صبر only, excluding the element of صلوة. But it is not so really, for صبر in its wider sense includes prayer also. What is meant is that Allah is with those who are steadfast in their endeavours and are steadfast in their prayers. The principle provides a wonderful key to success. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو (اللہ سے) صبر اور صلوٰۃ کے ساتھ مدد مانگو۔ یقیناً اللہ صبر کرنے والوں کے ساتھ ہے۔
اُردو تفسیر صغیر
اے لوگو! جو ایمان لائے ہو صبر اور دعا کے ذریعہ سے (اللہ کی) مدد مانگو۔ اللہ یقیناً صابروں کے ساتھ (ہوتا) ہے۔
Français
Ô vous qui croyez, cherchez le secours avec patience et avec la Prière ; assurément, Allāh est avec ceux qui persévèrent patiemment.
Español
¡Oh, vosotros, los que creéis!, buscad ayuda con paciencia y Oración; ciertamente Al-lah está con los constantes.
Deutsch
O die ihr glaubt, sucht Hilfe in Geduld und Gebet; Allah ist mit den Standhaften.
وَ لَا تَقُوۡلُوۡا لِمَنۡ یُّقۡتَلُ فِیۡ سَبِیۡلِ اللّٰہِ اَمۡوَاتٌ ؕ بَلۡ اَحۡیَآءٌ وَّ لٰکِنۡ لَّا تَشۡعُرُوۡنَ ﴿۱۵۵﴾
وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتُۢۚ بَلۡ أَحۡيَآءٞ وَلَٰكِن لَّا تَشۡعُرُونَ
English
And say not of those who are killed in the cause of Allah that they are dead; nay, they are living; only you perceive not.
English Short Commentary
And [a]say not of those who are slain in the way of Allah that they are dead; nay, they are living,[181] only you perceive not.
181. Ahya’ is the plural of Hayy which, among other things, means: (1) One whose lifework does not go in vain; (2) one whose death is avenged. The verse comprises a great psychological truth which is calculated to exercise tremendous influence on the life and progress of a people. A people, who do not properly honour the memory of their martyrs and do not take steps to remove the fear of death from their hearts, seal their own fate. (close)
English Five Volume Commentary
And [a]say not of those who are killed in the cause of Allah that they are dead; nay, they are living; only you perceive not.[161]
161. Important Words:
احیاء (living) is the plural of حی which, among other things, means: (1) one whose life work does not go in vain; (2) one whose death is avenged. A well-known pre-Islamic poet, Harith ibn Hillizah, author of the seventh Mu‘allaqah, says:
إن نبشتم مابین ملحة فالصا قب فیھا الاموات والاحیاء i.e. If you dig the graves between Milhah and Saqib, you will find some who are dead, and others who are living. In this couplet by the "living", the poet means such persons as were slain in battle but whose blood was avenged, and by the "dead" he means those whose blood was not avenged.
Commentary:
The teaching about صبر (steadfastness) naturally brings in the question of sacrifices that Muslims were making in the cause of Islam. Therefore the Quran suitably refers here to the subject of martyrdom. Death is not the end of life, and in this respect believers and unbelievers stand on the same footing and the martyrs too enjoy no distinction. Nor would it be wrong to speak of them as dead in the ordinary sense of the word. But the word احیاء (living) has been used here about martyrs in a special sense.
As explained under Important Words above, the word حی (living) is also applied to him whose work, or, more properly speaking, the cause for which he lays down his life, does not come to an end with his death. The verse, therefore, points out that those who lay down their lives for Islam should not be regarded as dead, because the cause for which they give their lives still stands and is all the more strongly upheld by others who take their places.
Again, according to the Arabic idiom, حی (living) is also one whose blood is avenged. The verse, therefore, implies that as full satisfaction is taken for the blood of Muslims killed in the way of God, not only in the sense that far more non-Muslims join the fold of Islam than those killed in the wars but also in the sense that the number of non-Muslims killed is much larger than those killed among the Muslims, therefore Muslim martyrs are not really dead.
The word حی (living) may possess yet another significance. As a rule, life after death does not fully begin immediately after death. The soul of man continues in a state of torpor for sometime after death. This period varies with different persons according to the degree of their spiritual purity. As martyrs sacrifice their lives for the sake of God, their souls do not remain long in torpor but are quickly revived into a new life. This is one of the reasons why martyrs are called living, not dead.
The verse comprises a great psychological truth which is calculated to exercise immense influence on the life and progress of a people. A community that does not duly honour those of its members who lay down their lives for the cause for which the community stands, sows the seed of its own ruin. Again, a community which does not arrange to remove the fear of death from the hearts of its members, seals its own fate. The verse under comment provides an effective safeguard against both these dangers. (close)
اُردو
اور جو اللہ کی راہ میں قتل کئے جائیں ان کو مُردے نہ کہو بلکہ (وہ تو) زندہ ہیں لیکن تم شعور نہیں رکھتے۔
اُردو تفسیر صغیر
اور جو لوگ اللہ کی راہ میں مارے جاتے ہیں ان کے متعلق (یہ) مت کہو کہ وہ مردہ ہیں (وہ مردہ) نہیں بلکہ زندہ ہیں مگر تم نہیں سمجھتے۔
Français
Et ne dites pas de ceux qui sont tués en combattant dans le chemin d’Allāh qu’ils sont morts ; au contraire, ils sont vivants, seulement, vous ne le percevez pas.
Español
Y no digáis de los que cayeron por la causa de Al-lah que están muertos; no, están vivos, pero no os dais cuenta.
Deutsch
Und sagt nicht von denen, die für Allahs Sache erschlagen werden, sie seien tot; nein, sie sind lebendig; nur begreift ihr es nicht.
وَ لَنَبۡلُوَنَّکُمۡ بِشَیۡءٍ مِّنَ الۡخَوۡفِ وَ الۡجُوۡعِ وَ نَقۡصٍ مِّنَ الۡاَمۡوَالِ وَ الۡاَنۡفُسِ وَ الثَّمَرٰتِ ؕ وَ بَشِّرِ الصّٰبِرِیۡنَ ﴿۱۵۶﴾ۙ
وَلَنَبۡلُوَنَّكُم بِشَيۡءٖ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٖ مِّنَ ٱلۡأَمۡوَٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٰتِۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ
English
And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient,
English Short Commentary
And [b]We will try you with something of fear and hunger, and loss of wealth and lives and fruits;[182] but give glad tidings to those who patiently persevere.
182. This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial. (close)
English Five Volume Commentary
And [a]We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient.[162]
162. Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient. (close)
اُردو
اور ہم ضرور تمہیں کچھ خوف اور کچھ بھوک اور کچھ اموال اور جانوں اور پھلوں کے نقصان کے ذریعہ آزمائیں گے۔ اور صبر کرنے والوں کو خوشخبری دےدے۔
اُردو تفسیر صغیر
اور ہم تمہیں کسی قدر خوف اور بھوک (سے) اور مالوں اور جانوں اور پھلوں کی کمی (کے ذریعہ) سے ضرور آزمائیں گے اور (اے رسول)! تو (ان) صبر کرنے والوں کو خوشخبری سنادے۔
Français
Et certainement Nous vous éprouverons en vous affligeant un peu de crainte, de faim, de pertes de biens et de vies, et de récoltes, mais annonce la bonne nouvelle à ceux qui persévèrent patiemment,
Español
Y os pondremos a prueba con algo de temor y hambre, y con pérdida de riquezas, de vidas y de frutos; pero dad la buena nueva a los pacientes.
Deutsch
Wahrlich, Wir werden euch prüfen mit ein wenig Furcht und Hunger und Verlust an Gut und Leben und Früchten; doch gib frohe Botschaft den Geduldigen,
الَّذِیۡنَ اِذَاۤ اَصَابَتۡہُمۡ مُّصِیۡبَۃٌ ۙ قَالُوۡۤا اِنَّا لِلّٰہِ وَ اِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ ﴿۱۵۷﴾ؕ
ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ
English
Who, when a misfortune overtakes them, say, ‘Surely, to Allah we belong and to Him shall we return.’
English Short Commentary
Who, [c]when a misfortune overtakes them, say, [d]‘Surely, to Allah we belong and to Him shall we return.’[183]
183. God is the Master of all we possess, including our ownselves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or demur. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a wise counsel and a timely warning. (close)
English Five Volume Commentary
Who, [a]when a misfortune overtakes them, say, [b]‘Surely, to Allah we belong and to Him shall we return.’[163]
163. Commentary:
This verse provides a true definition of the term صابر (a patient person) as mentioned in the concluding portion of the preceding verse. A صابر who is vouchsafed glad tidings in the foregoing verse is one who bears all sorts of calamities and afflictions with complete restraint and fortitude, uttering no word of complaint or murmur but sincerely saying, Surely to Allah we belong and to Him shall we return. These words comprise a formula which every Muslim is directed to utter when he is afflicted with any misfortune relating to life, property, etc.
God is the Master of all we possess, including our own selves. If the Owner in His infinite wisdom deems fit to take away anything from us, we have no ground for complaint or murmur. We should indeed be grateful for what we receive from God, but there is no justification for murmuring at a loss, because we possess no inherent right to any gift.
The clause to Allah we belong also teaches us the great spiritual truth that we have no real connection with the things of this world and, therefore, the loss of such things should cause us no real grief. Similarly, the other part of the formula, viz., and surely to Him shall we return, also contains an equally grand principle. We come from God and will have to go back to Him, when we shall have to render an account of all our deeds. So every misfortune that befalls us should, instead of depressing us, spur us to make yet greater efforts to achieve still better results in life. Thus the formula contained in this verse is not a mere verbal incantation but a great counsel and a great warning. When a Muslim sincerely utters this formula on occasions of loss, grief or bereavement, its true import is bound to be deeply impressed upon his mind and to sustain him in his hours of trials and tribulations. Nay, it is calculated to do something more; it helps to strengthen his connection with his Maker and make Him the centre of all his thoughts and actions. (close)
اُردو
اُن لوگوں کو جن پر جب کوئی مصیبت آتی ہے تو وہ کہتے ہیں ہم یقیناً اللہ ہی کے ہیں اور ہم یقیناً اسی کی طرف لوٹ کر جانے والے ہیں۔
اُردو تفسیر صغیر
جن پر جب (بھی) کوئی مصیبت آئے (گھبراتے نہیں بلکہ یہ) کہتے ہیں کہ ہم (تو) اللہ ہی کے ہیں اور اسی کی طرف لوٹنے والے ہیں۔
Français
Qui, quand un malheur les frappe, disent : « Assurément, nous appartenons à Allāh, et certainement c’est à Lui que nous retournerons. »
Español
Aquellos que, cuando les aflige una desgracia, dicen: “en verdad, a Al-lah pertenecemos y a Él volveremos”.
Deutsch
die sagen, wenn ein Unglück sie trifft: "Wahrlich, Allahs sind wir und zu Ihm kehren wir heim."
اُولٰٓئِکَ عَلَیۡہِمۡ صَلَوٰتٌ مِّنۡ رَّبِّہِمۡ وَ رَحۡمَۃٌ ۟ وَ اُولٰٓئِکَ ہُمُ الۡمُہۡتَدُوۡنَ ﴿۱۵۸﴾
أُوْلَـٰٓئِكَ عَلَيۡهِمۡ صَلَوَٰتٞ مِّن رَّبِّهِمۡ وَرَحۡمَةٞۖ وَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُهۡتَدُونَ
English
It is these on whom are blessings from their Lord and mercy, and it is these who are rightly guided.
English Short Commentary
It is these on whom descend blessings from their Lord and also mercy, and it is these who are rightly guided.
English Five Volume Commentary
It is these on whom are blessings from their Lord and mercy, and it is these who are rightly guided.[164]
164. Commentary:
This verse speaks of the great reward of those who prove themselves to be truly صابر or patient. It is, in fact, an explanation of the word, glad tidings, occurring in 2:156. Truly patient people who are steadfast in their connection with God and whom each and every affliction finds spiritually rising higher and higher will inherit three things: (1) blessings from their Lord; (2) His mercy; and (3) His guidance. God will bless them in every way, will cover them with His mercy and forgiveness and will look after them, providing guidance for them whenever they may need it. He will, as it were, become their friend and guardian, eager to come to their help on all occasions. (close)
اُردو
یہی لوگ ہیں جن پر ان کے ربّ کی طرف سے برکتیں ہیں اور رحمت ہے اور یہی وہ لوگ ہیں جو ہدایت پانے والے ہیں۔
اُردو تفسیر صغیر
یہی وہ لوگ ہیں جن پر ان کے رب کی طرف سے برکتیں (نازل ہوتی) ہیں اور رحمت (بھی) اور یہی لوگ ہدایت یافتہ ہیں۔
Français
Ce sont ceux-là qui recoivent les bénédictions de leur Seigneur etaussi la miséricorde et ce sont ceux-là qui sont bien guidés.
Español
Para éstos son las bendiciones de su Señor y su misericordia, y son ellos los guiados por el camino recto.
Deutsch
Sie sind es, auf die Segen und Gnade träuft von ihrem Herrn und die rechtgeleitet sind.
اِنَّ الصَّفَا وَ الۡمَرۡوَۃَ مِنۡ شَعَآئِرِ اللّٰہِ ۚ فَمَنۡ حَجَّ الۡبَیۡتَ اَوِ اعۡتَمَرَ فَلَا جُنَاحَ عَلَیۡہِ اَنۡ یَّطَّوَّفَ بِہِمَا ؕ وَ مَنۡ تَطَوَّعَ خَیۡرًا ۙ فَاِنَّ اللّٰہَ شَاکِرٌ عَلِیۡمٌ ﴿۱۵۹﴾
۞إِنَّ ٱلصَّفَا وَٱلۡمَرۡوَةَ مِن شَعَآئِرِ ٱللَّهِۖ فَمَنۡ حَجَّ ٱلۡبَيۡتَ أَوِ ٱعۡتَمَرَ فَلَا جُنَاحَ عَلَيۡهِ أَن يَطَّوَّفَ بِهِمَاۚ وَمَن تَطَوَّعَ خَيۡرٗا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ
English
Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs ‘Umrah, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.
English Short Commentary
Surely, As-Safa and Al-Marwah[184] are among the [a]Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs ‘Umrah, to go round the two. And whoso does good beyond what is obligatory,[185] surely then, Allah is Appreciative of good deeds and All-Knowing.
184. As-Safa and Al-Marwah are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. These hills stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special care of her and her son, Ishmael, on the other. A visit to these hills deeply impresses the pilgrim with the love, fidelity to and power, of God. (close)
185. The words, whoso does good beyond what is obligatory, do not refer to Hajj (Greater Pilgrimage), which under certain conditions is obligatory on every Muslim once in a life-time, but to ‘Umrah (Lesser Pilgrimage) which is not obligatory but only supererogatory. The words may also be considered to refer to any additional pilgrimage which a Muslim may perform, after he has performed the obligatory one. (close)
English Five Volume Commentary
Surely, As-Safa and Al-Marwah are among the [a]Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs ‘Umrah, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.[165]
165. Important Words:
الصفا والمروة (As-Safa and Al-Marwah) are the names of two hills near the Ka‘bah in Mecca, the first-mentioned being the nearer of the two. Both Arabian history and the traditions of Islam connect these hills with the story of Hagar and Ishmael when Abraham left them near these hills under God’s command. Ishmael was yet a child, and when the scanty provisions ran out and he was in a pitiable condition for want of water, Hagar anxiously and repeatedly ran between these two hills in search of water and help, but none was found. When, however, she was in her seventh circuit, an angel of God called to her saying that God had brought forth a spring of water near her son and that she should go and look to it (Bukhari, ch. on Anbiya’). Thus the hills of صفا (Safa) and مروة (Marwah) became شعائر الله i.e. Signs of God worthy of due honour and respect in the sight of every true believer. The Bible also makes mention of مروة in a somewhat changed form (Gen. 22:2; also Enc. Bib. under Moriah) in connection with the sacrifice of Abraham’s son.
شعائر (Signs) is the plural of شعیرة which is derived from شعر meaning, he knew or he perceived. Thus شعیرة means: (1) anything by means of which another thing may be known; (2) a sign; (3) anything which is considered or is performed as a mark of submission to God; (4) the rites of pilgrimage and practices pertaining thereto (Aqrab).
حج (is on pilgrimage) means: (1) he sought a person or thing; (2) he went or repaired to a person or thing; (3) he went to a person again and again; (4) he visited a holy place; (5) he performed حج (Pilgrimage) to the Ka‘bah; (6) he overpowered a person in argument (Aqrab).
اعتمر (performs ‘Umrah) is derived from عمر which means, he occupied or tenanted a house; he worshipped God and prayed to Him. اعتمر means, he went to, or visited, a place. عمرة means, visiting a place; worshipping and praying to God; performing Lesser Pilgrimage in which some of the rites of حج are left out (Aqrab).
تطوع (does beyond what is obligatory) is derived from طاع i.e. he obeyed; he did an act willingly and voluntarily. The infinitive الطوع means: (1) obedience; (2) doing an act willingly without its being obligatory on one. تطوع means, he performed an act with effort and volition. تطوع خیرا means, he performed a good act which was not obligatory on him (Aqrab & Mufradat).
Commentary:
To a superficial observer the verse under comment dealing with the subject of Pilgrimage appears to have no connection with the preceding ones which deal with the subject of trials and sacrifices. But a deeper study will at once disclose a very close connection between the two. The preceding verses warned Muslims to be prepared for sacrifices and gave them the glad tidings that if they performed the required sacrifices willingly and patiently, God would bless them greatly and would show special mercy to them and would remember them with kindness and would provide guidance for them whenever needed. Now, in order to bring home to them the truth of this promise, He invites the attention of Muslims to the great sacrifice of Abraham near the site of As-Safa and Al-Marwah. Abraham obeyed His Lord and left his wife Hagar and his son Ishmael near these two hills of Mecca, which was then a most desolate tract. The seed was sown in a soil which was apparently the most barren of all soils, but how wonderfully it prospered! God was a most Loving and Faithful God who so fondly remembered His servants, Abraham and Ishmael, even after the lapse of 2,500 years, and Muslims can expect the same love and the same fidelity from Him, if they too love and obey Him. Safa and Marwah, as explained under Important Words above, are two hills which stand as a memorial to Hagar’s great patience and extraordinary loyalty to God on the one hand and to God’s special treatment of her and her son on the other. A visit to these hills makes the pilgrim deeply impressed with the love, fidelity and power of God.
The words, it is no sin for him, should not be taken to mean that performing the circuit between Safa and Marwah is only permissible and not obligatory. The expression is used simply to remove the aversion to such performance found among certain persons on the basis of the fact that heathen Arabs had placed two idols on these two hills (Muslim). God removed this erroneous notion by saying that it was no sin to perform the circuit between Safa and Marwah, which on account of the great sacrifice of Abraham, Hagar and Ishmael on the one hand and the resulting blessings of God on the other, had become شعائر الله i.e. great Signs of God. That the performance of these circuits is obligatory in both حج and عمرة(the Greater and the Lesser Pilgrimage) is clear from the practice of the Holy Prophet and his injunctions to his followers (Bukhari, ch. Al-Hajj).
The words, whoso does good beyond what is obligatory, do not refer to حج (Greater Pilgrimage), which under certain conditions is obligatory on each Muslim once in a lifetime, but to عمرة (Lesser Pilgrimage) which is not obligatory but simply supererogatory. The words may also be considered to refer to any additional حج or Pilgrimage which a Muslim may perform, after he has performed the one obligatory Pilgrimage.
As this verse mentions the subject of Pilgrimage only secondarily, we are not giving here a note on the rites and philosophy of which will be discussed when we come to the relevant verses. (close)
اُردو
یقیناً صفا اور مَروَہ شعائراللہ میں سے ہیں۔ پس جو کوئی بھی اِس بیت کا حج کرے یا عمرہ ادا کرے تو اس پر کوئی گناہ نہیں کہ وہ ان دونوں کا بھی طواف کرے۔ اور جو نفلی طور پر نیکی کرنا چاہے تو یقیناً اللہ شکر کا حق ادا کرنے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
صفا اور مروہ یقیناً اللہ کے نشانات میں سے ہیں سو جو شخص اس گھر (یعنی کعبہ) کا حج یا عمرہ کرے تو اسے ان کے درمیان تیز چلنے پر کوئی گناہ نہیں۔ اور جو شخص بھی اپنی خوشی سے کوئی نیک کام کرے (وہ سمجھ لے کہ) اللہ (نیک کاموں کا) قدر دان ہے اور (وہ) بہت جاننے والا ہے۔
Français
Assurément, les deux collines Al-Ṣafā et Al-Marwah comptent parmi les Signes d’Allāh. Ce n’est pas un péché pour celui qui fait le Pèlerinage à la Maison, ou qui fait l‘Umrah de faire le tour de ces deux collines-là. Et celui qui fait plus de bien qu’il n’est prescrit, assurément, Allāh est Appréciateur, Omniscient.
Español
Ciertamente, Al-Safa y Al-Marwa están entre los Signos de Al-lah. No hay, por tanto, pecado, para quien va en peregrinación a la Casa o realiza la ´Umrah, en dar vueltas alrededor de ambas. Y quienes practican el bien más allá de lo que es obligatorio, sepan que en verdad Al-lah es Apreciador y Omnisciente.
Deutsch
Safâ und Marwa gehören zu den Zeichen Allahs. Darum ist es keine Sünde für den, der nach dem Hause (Gottes) pilgert oder die Umra vollzieht, wenn er zwischen den beiden hin - und herläuft. Und wer da über das Pflichtgemäße hinaus Gutes tut, (der wisse) Allah ist erkenntlich, allwissend.
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَ الۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَ یَلۡعَنُہُمُ اللّٰعِنُوۡنَ ﴿۱۶۰﴾ۙ
إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِي ٱلۡكِتَٰبِ أُوْلَـٰٓئِكَ يَلۡعَنُهُمُ ٱللَّهُ وَيَلۡعَنُهُمُ ٱللَّـٰعِنُونَ
English
Those who conceal what We have sent down of Signs and guidance after We have made it clear for the people in the Book, it is these whom Allah curses; and so curse them those who curse.
English Short Commentary
Those who hide[186] what We have sent down of Signs and guidance after We have made it clear for the people in the Book, [b]it is these whom Allah curses; and so curse them those who have the right to curse.
186. The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet. (close)
English Five Volume Commentary
Those who conceal what We have sent down of Signs and guidance after We have made it clear for the people in the Book, [a]it is these whom Allah curses; and so curse them those who curse.[166]
166. Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all. (close)
اُردو
یقیناً وہ لوگ جو اُسے چھپاتے ہیں جو ہم نے واضح نشانات اور کامل ہدایت میں سے نازل کیا، اس کے بعد بھی کہ ہم نے کتاب میں اس کو لوگوں کے لئے خوب کھول کر بیان کردیا تھا۔ یہی ہیں وہ جن پر اللہ لعنت کرتا ہے اور اُن پر سب لعنت کرنے والے بھی لعنت کرتے ہیں۔
اُردو تفسیر صغیر
جو لوگ اس (کلام) کو جو ہم نے کھلے نشانوں اور ہدایت پر مشتمل نازل کیا ہے بعد اس کے کہ ہم نے اسے اس کتاب میں کھول کر بیان کر دیا ہے چھپاتے ہیں ایسے ہی لوگ ہیں جن پر اللہ لعنت کرتا ہے اور (دوسرے) لعنت کرنے والے (بھی) لعنت کرتے ہیں۔
Français
Ceux qui cachent de ces Signes clairs et de cette direction parfaite après que Nous les ayons expliqués aux hommes dans le Livre, c’est ceux-là qu’Allāh maudit ; et les maudissseurs de droit les maudissent aussi.
Español
Aquellos que ocultan lo que hemos hecho descender en forma de Signos y de guía, después de haberlo dejado muy claro para los hombres en el Libro, a ésos son a quienes Al-lah maldice; y así los maldigan quienes maldicen.
Deutsch
Die aber verhehlen, was Wir herabsandten an Zeichen und Führung, nachdem Wir es für die Menschen klargemacht haben in der Schrift, die wird Allah verfluchen; und verfluchen werden sie die Fluchenden.
اِلَّا الَّذِیۡنَ تَابُوۡا وَ اَصۡلَحُوۡا وَ بَیَّنُوۡا فَاُولٰٓئِکَ اَتُوۡبُ عَلَیۡہِمۡ ۚ وَ اَنَا التَّوَّابُ الرَّحِیۡمُ ﴿۱۶۱﴾
إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ فَأُوْلَـٰٓئِكَ أَتُوبُ عَلَيۡهِمۡ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ
English
But they who repent and amend and openly declare the truth, it is these to whom I turn with forgiveness, and I am Oft-Returning with compassion and Merciful.
English Short Commentary
But [a]they who repent and amend and openly declare the truth, it is these to whom I turn with forgiveness, and I am Oft-Returning with compassion and Merciful.
English Five Volume Commentary
But [b]they who repent and amend and openly declare the truth, it is these to whom I turn with forgiveness, and I am Oft-Returning with compassion and Merciful.[167]
167. Important Words:
اصلحوا (amend) is derived from صلح which means, he or it was or became good or virtuous or just or proper. اصلح means, he reformed him or he reformed himself or he amended. When اصلح is followed by the preposition بین (between) as in اصلح بینھمit means, he brought about reconciliation between them (Aqrab).
Commentary:
God, not being vindictive, is ever ready to pardon those who repent and rectify their mistakes. But repentance must be sincere and real. Mere verbal expression of regret is not sufficient. The evildoer must try to make full amends for the wrong committed and should promise to bring about in himself a real change in future. It is only after a real change takes place in the sinner that forgiveness is promised to him. As to the Jews who concealed prophecies regarding the Holy Prophet, the verse lays down three conditions as a proof of real repentance.
Firstly, they should declare their repentance and turn back from their wrong course. Secondly, they should make amends practically, not only by reforming themselves but also by trying to reform those who have been misled through them. Thirdly, they should openly declare the truth which they have been hiding regarding the prophecies in their Scriptures. If they fulfilled these conditions, they would yet find God Forgiving and Merciful. (close)
اُردو
سوائے ان لوگوں کے جنہوں نے توبہ کی اور اصلاح کی اور (اللہ کے نشانات کو) کھول کھول کر بیان کیا۔ پس یہی وہ لوگ ہیں جن پر میں توبہ قبول کرتے ہوئے جھکوں گا۔ اور میں بہت توبہ قبول کرنے والا (اور) باربار رحم کرنے والا ہوں۔
اُردو تفسیر صغیر
ہاں مگر جنہوں نے توبہ کر لی اور اصلاح کر لی اور (خدا کے احکام کو) کھول کر بیان کر دیا تو ایسے لوگوں پر میں فضل کے ساتھ توجہ کروں گا اور میں (اپنے بندوں کی طرف) بہت توجہ کرنے والا (اور) باربار رحم کرنے والا ہوں۔
Français
Mais ceux qui se repentent de leurs fautes, qui s’amendent et qui déclarent ouvertement la vérité, Je Me tourne vers ceux-là avec clémence, car Je suis Celui Qui revient sans cesse avec compassion, le Miséricordieux.
Español
Pero los que se arrepienten y se corrigen y declaran abiertamente la verdad, a ésos Me volveré con mi perdón, pues soy El que perdona constantemente con compasión y El Misericordioso.
Deutsch
Doch die bereuen und sich bessern und offen (die Wahrheit) bekennen, zu denen kehre Ich Mich mit Verzeihen, denn Ich bin der Allvergebende, der Barmherzige.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَ مَاتُوۡا وَ ہُمۡ کُفَّارٌ اُولٰٓئِکَ عَلَیۡہِمۡ لَعۡنَۃُ اللّٰہِ وَ الۡمَلٰٓئِکَۃِ وَ النَّاسِ اَجۡمَعِیۡنَ ﴿۱۶۲﴾ۙ
إِنَّ ٱلَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمۡ كُفَّارٌ أُوْلَـٰٓئِكَ عَلَيۡهِمۡ لَعۡنَةُ ٱللَّهِ وَٱلۡمَلَـٰٓئِكَةِ وَٱلنَّاسِ أَجۡمَعِينَ
English
Those who disbelieve and die while they are disbelievers, on them shall be the curse of Allah and of angels and of men all together.
English Short Commentary
Those who disbelieve and die while they are disbelievers, [b]on them shall be the curse of Allah and of angels and of men all together.
English Five Volume Commentary
Those who disbelieve and die while they are disbelievers, [a]on them shall be the curse of Allah and of angels and of men all together.[168]
168. Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree. (close)
اُردو
یقیناً وہ لوگ جنہوں نے کفر کیا اور کفر ہی کی حالت میں مر گئے یہی وہ لوگ ہیں جن پر اللہ کی لعنت ہے اور فرشتوں کی اور تمام انسانوں کی۔
اُردو تفسیر صغیر
جن لوگوں نے انکار کیا اور کفر ہی کی حالت میں مر گئے ایسے لوگوں پر یقیناً اللہ کی اور فرشتوں کی اور لوگوں کی سب کی لعنت ہے۔
Français
En vérité, ceux qui ne croient pas et qui meurent mécréants, encourront la malédiction d’Allāh et des anges et de tous les hommes.
Español
Los que son incrédulos y mueren en la incredulidad, sobre ellos caerá la maldición de Al-lah, de los ángeles y de los hombres, a un mismo tiempo.
Deutsch
Die ungläubig sind und als Ungläubige sterben, über sie der Fluch Allahs und der Engel und der Menschen insgesamt!
خٰلِدِیۡنَ فِیۡہَا ۚ لَا یُخَفَّفُ عَنۡہُمُ الۡعَذَابُ وَ لَا ہُمۡ یُنۡظَرُوۡنَ ﴿۱۶۳﴾
خَٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ يُنظَرُونَ
English
They shall remain under it. The punishment shall not be lightened for them, nor shall they be granted respite.
English Short Commentary
[c]They shall remain under it. The punishment shall not be lightened for them, nor shall they be granted respite.
English Five Volume Commentary
[a]They shall remain under it. The punishment shall not be lightened for them, nor shall they be granted respite.[169]
169. Important Words:
ینظرون (be granted respite) is formed from نظر which means, (1) he looked; (2) he granted respite. They say نظر فلانا الدین i.e. he granted him respite in respect of the payment of debt (Aqrab).
Commentary:
God is slow to punish but when the cup of the iniquities of a disbelieving people becomes full to the brim and all warning is lost upon them, then severe punishment overtakes them, and no further respite is granted; and as the punishment is primarily meant as a cure, it is of sufficiently long duration and persists till all vestige of spiritual disease is rooted out. (close)
اُردو
اس (لعنت) میں وہ ایک لمبے عرصہ تک رہنے والے ہوں گے۔ ان پر سے عذاب کو ہلکا نہیں کیا جائے گا اور نہ ہی وہ مہلت دیئے جائیں گے۔
اُردو تفسیر صغیر
وہ اس میں (پڑے) رہیں گے نہ (تو) ان (پر) سے عذاب ہلکا کیا جائے گا اور نہ انہیں (سانس لینے کی) مہلت دی جائے گی۔
Français
Ils y resteront longtemps. Leur châtiment ne sera point allégé et aucun sursis ne leur sera accordé.
Español
Permanecerán bajo ella. No se les aligerará el castigo ni se les concederá respiro.
Deutsch
Sie sollen unter ihm bleiben. Die Strafe soll ihnen nicht gemildert werden, noch sollen sie Aufschub erlangen.