یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا ادۡخُلُوۡا فِی السِّلۡمِ کَآفَّۃً ۪ وَ لَا تَتَّبِعُوۡا خُطُوٰتِ الشَّیۡطٰنِ ؕ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ ﴿۲۰۹﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِي ٱلسِّلۡمِ كَآفَّةٗ وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ
English
O ye who believe! come into submission wholly and follow not the footsteps of Satan; surely, he is your open enemy.
English Short Commentary
O ye who believe, come into submission all of you[249] and [b]follow not the footsteps of Satan; surely, he is your open enemy.
249. Kaffah means, (1) all together; (2) wholly or completely; (3) repulsing the enemy and (4) restraining oneself or others from sin and digression (Mufradat). (close)
English Five Volume Commentary
O ye who believe! come into submission wholly and [b]follow not the footsteps of Satan; surely, he is your open enemy.[215]
215. Important Words:
السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.
اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).
کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).
Commentary:
Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).
Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.
The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو تم سب کے سب اطاعت (کے دائرہ) میں داخل ہو جاؤ اور شیطان کے قدموں کے پیچھے نہ چلو۔ یقیناً وہ تمہارا کھلا کھلا دشمن ہے۔
اُردو تفسیر صغیر
اے لوگو جو ایمان لائے ہو تم سب کے سب فرمانبرداری (کے دائرہ) میں آجاٶ اور شیطان کے قدم بقدم نہ چلو وہ یقیناً تمہارا کھلا (کھلا) دشمن ہے۔
Français
Ô vous qui croyez, soumettez-vous tous entièrement et ne suivez pas les pas de Satan ; assurément, il est votre ennemi déclaré.
Español
¡Oh, creyentes! aceptad plenamente la sumisión y no sigáis los pasos de Satanás; ciertamente, él es vuestro enemigo declarado.
Deutsch
O die ihr glaubt, tretet alle ein in die Ergebung und folget nicht den Fußstapfen Satans; wahrlich, er ist euch ein offenkundiger Feind.
فَاِنۡ زَلَلۡتُمۡ مِّنۡۢ بَعۡدِ مَا جَآءَتۡکُمُ الۡبَیِّنٰتُ فَاعۡلَمُوۡۤا اَنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ ﴿۲۱۰﴾
فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡكُمُ ٱلۡبَيِّنَٰتُ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
English
But if you slip after the clear Signs that have come to you, then know that Allah is Mighty, Wise.
English Short Commentary
But if you slip after the clear Signs that have come to you, then know that Allah is Mighty and Wise.
English Five Volume Commentary
But if you slip after the clear Signs that have come to you, then know that Allah is Mighty and Wise.[216]
216. Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal. (close)
اُردو
پس اگر تم اس کے بعد بھی پھسل جاؤ کہ تمہارے پاس کھلے کھلے نشان آ چکے ہیں تو جان لو کہ اللہ کامل غلبہ والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
اور اگر تم باوجود اس کے کہ تمہارے پاس کھلے (کھلے) نشانات آئے ہیں ڈگمگا گئے تو جان لو کہ اللہ یقیناً غالب (اور) حکمت والا ہے۔
Français
Mais si vous trébuchez après les Signes manifestes qui vous sont parvenus, alors sachez qu’Allāh est Puissant et Sage.
Español
Pero si resbaláis después de los Signos claros que os han llegado, entonces sabed que Al-lah es Todopoderoso, Sabio.
Deutsch
Strauchelt ihr aber nach den deutlichen Zeichen, die zu euch gekommen sind, dann wisset, dass Allah allmächtig, allweise ist.
ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ یَّاۡتِیَہُمُ اللّٰہُ فِیۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَ الۡمَلٰٓئِکَۃُ وَ قُضِیَ الۡاَمۡرُ ؕ وَ اِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ ﴿۲۱۱﴾٪
هَلۡ يَنظُرُونَ إِلَّآ أَن يَأۡتِيَهُمُ ٱللَّهُ فِي ظُلَلٖ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَـٰٓئِكَةُ وَقُضِيَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
English
Are they waiting for anything but that Allah should come to them in the coverings of the clouds with angels, and the matter be decided? And to Allah do all things return.
English Short Commentary
[a]What do they wait for but that Allah should come[250] to them in the coverings of the clouds[251] with angels,[252] and the matter be decided? And to Allah do all things return.
250. The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment. (close)
251. The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26). (close)
252. The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). (close)
English Five Volume Commentary
[a]Are they waiting for anything but that Allah should come to them in the coverings of the clouds with angels, and the matter be decided? And to Allah do all things return.[217]
217. Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161). (close)
اُردو
کیا وہ محض یہ انتظار کر رہے ہیں کہ اللہ بادلوں کے سایوں میں اُن کے پاس آئے اور فرشتے بھی اور معاملہ نپٹا دیا جائے۔ اور اللہ ہی کی طرف تمام امور لوٹائے جاتے ہیں۔
اُردو تفسیر صغیر
وہ (لوگ) اس کے سوا کس (بات) کا انتظار کر رہے ہیں کہ اللہ ان کے پاس بادلوں کے سایوں میں آئے اور فرشتے (بھی آئیں) اور بات کا فیصلہ کر دیا جائے اور تمام امور اللہ ہی کی طرف پھیرے جاتے ہیں۔
Français
Attendent-ils rien d’autre qu’Allāh descende sur eux dans des couches de nuages et accompagné d’anges et que l’affaire soit tranchée ? Et c’est à Allāh que toutes les affaires seront ramenées pour Sa décision.
Español
¿Están acaso esperando que Al-lah venga a ellos en las sombras de las nubes con ángeles, y se decida el asunto? Y a Al-lah es a quien todo vuelve.
Deutsch
Warten sie denn auf anderes, als dass Allah zu ihnen komme im Schatten der Wolken mit Engeln und dass die Sache entschieden werde? Und zu Allah kehren alle Dinge heim.
سَلۡ بَنِیۡۤ اِسۡرَآءِیۡلَ کَمۡ اٰتَیۡنٰہُمۡ مِّنۡ اٰیَۃٍۭ بَیِّنَۃٍ ؕ وَ مَنۡ یُّبَدِّلۡ نِعۡمَۃَ اللّٰہِ مِنۡۢ بَعۡدِ مَا جَآءَتۡہُ فَاِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ ﴿۲۱۲﴾
سَلۡ بَنِيٓ إِسۡرَـٰٓءِيلَ كَمۡ ءَاتَيۡنَٰهُم مِّنۡ ءَايَةِۭ بَيِّنَةٖۗ وَمَن يُبَدِّلۡ نِعۡمَةَ ٱللَّهِ مِنۢ بَعۡدِ مَا جَآءَتۡهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
English
Ask of the children of Israel how many clear Signs We gave them. But whoso changes the gift of Allah after it has come to him, surely, then, Allah is severe in punishing.
English Short Commentary
Ask the children of Israel [b]how many clear Signs We gave them. But whoso changes the gift of Allah after it has come to him, surely then, Allah is Severe in punishing.[253]
253. This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely. (close)
English Five Volume Commentary
Ask of the children of Israel [a]how many clear Signs We gave them. But whoso changes the gift of Allah after it has come to him, surely, then, Allah is severe in punishing.[218]
218. Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment. (close)
اُردو
بنی اسرائیل سے پوچھ لے کہ ہم نے ان کو کتنے ہی کھلے کھلے نشان دیئے تھے۔ اور جو بھی اللہ کی نعمت کو تبدیل کر دے بعد اس کے کہ وہ اس کے پاس آچکی ہو تویقیناً اللہ سزا دینے میں بہت سخت ہے۔
اُردو تفسیر صغیر
(ذرا) بنی اسرائیل سے پوچھو (تو) کہ ہم نے انہیں کتنے کھلے کھلے نشان دئیے تھے اور جو شخص اللہ کی (کسی) نعمت کو بعد اس کے کہ وہ اسے حاصل ہو جائے (اور وہ اس حقیقت کو سمجھ چکا ہو) بدل ڈالے تو (وہ یاد رکھے کہ) اللہ (بھی) سخت سزا دینے والا ہے۔
Français
Demande aux Enfants d’Israël combien de Signes manifestes Nous leur avons donnés. Mais quiconque change le bienfait d’Allāh après l’avoir reçu, alors sûrement Allāh est sévère en punition.
Español
Pregunta a los Hijos de Israel cuántos Signos claros les otorgamos. Pero quien cambie el don de Al-lah después de haberlo recibido, sepa que, en verdad, Al-lah es Severo en el castigo.
Deutsch
Frage die Kinder Israels, wie viele deutlich Zeichen Wir ihnen gaben. Wer aber Allahs Gabe vertauscht, nachdem sie zu ihm gekommen, dann ist Allah streng im Strafen.
زُیِّنَ لِلَّذِیۡنَ کَفَرُوا الۡحَیٰوۃُ الدُّنۡیَا وَ یَسۡخَرُوۡنَ مِنَ الَّذِیۡنَ اٰمَنُوۡا ۘ وَ الَّذِیۡنَ اتَّقَوۡا فَوۡقَہُمۡ یَوۡمَ الۡقِیٰمَۃِ ؕ وَ اللّٰہُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ ﴿۲۱۳﴾
زُيِّنَ لِلَّذِينَ كَفَرُواْ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَيَسۡخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُواْۘ وَٱلَّذِينَ ٱتَّقَوۡاْ فَوۡقَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۗ وَٱللَّهُ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٖ
English
The life of this world is made to appear attractive to those who disbelieve; and they scoff at those who believe. But those who fear God shall be above them on the Day of Resurrection; and Allah bestows His gifts on whomsoever He pleases without reckoning.
English Short Commentary
[c]The life of this world is made to appear attractive to those who disbelieve; and they scoff at those who believe. But those who fear God shall be above them on the Day of Resurrection; and [a]Allah bestows His gifts on whomsoever He pleases without reckoning.
English Five Volume Commentary
[a]The life of this world is made to appear attractive to those who disbelieve; and they scoff at those who believe. But those who fear God shall be above them on the Day of Resurrection; and [b]Allah bestows His gifts on whomsoever He pleases without reckoning.[219]
219. Important Words:
زین (is made to appear attractive) is passive voice from زین which is derived from زان. They say زان الشیء or زین الشیءmeaning, he decorated or embellished or beautified the thing so as to make it look attractive (Aqrab).
یسخرون (they scoff) is formed from سخر. They say سخر منه or سخربه i.e. (1) he mocked at or scoffed at or laughed at him; he derided or ridiculed him; (2) he cut a joke with him or made a jest of him; (3) he deemed him ignorant (Aqrab & Lane).
فوقھم (above them). The word فوق is the infinitive noun from فاق. They say فاقه i.e. he was above him or was superior to him (in any sense); he excelled him in rank, eminence, nobility, knowledge or any other good quality; he overcame him in argument (Aqrab & Lane).
یوم القیامة (the Day of Resurrection) is a compound expression being made up of یوم (day) and القیامة (resurrection). The word یوم (day) is also used to denote time generally as already explained in 1:4; and القیامة (resurrection) is derived from قام meaning, (1) he stood up, or (2) he stood still. The expression قامت الساعة means, the appointed hour of resurrection came to pass. القیامة therefore, means the rising of the dead or the Resurrection (Aqrab). The word is also used for such occasions on which people leave their homes and gather in a place in response to a call, as in the Friday Prayers (Taj). Thus figuratively the word القیامة (resurrection) may denote a state of unusual life and activity following a state of inertia and lifelessness. The word القیامة is really القیام (the act of standing) which is the noun-infinitive from قام, the final ة being added to denote the act of resurrection being sudden and all together (Mufradat).
Commentary:
As the preceding verse spoke of those who change the gift of God by rejecting it or refusing to act upon it, the present verse fittingly provides the underlying reason of such rejection or refusal. The attention of these people is devoted to the affairs of this world, which appear so attractive to them as to leave no room in their hearts for God and His Messenger. The فاعل or author of the act denoted by the verb زین which is in the passive voice, has not been named here; but elsewhere the Quran clearly states that it is Satan who has taken upon himself to make the things of this world look beautiful and attractive in the eyes of unbelieving people (15:40), who thus become engrossed in the affairs of the world.
Intoxicated with their material gains and worldly possessions, disbelievers, and for that matter, hypocrites also, look down upon believers and scoff at them when they see their apparently low worldly position and hear promises of victory and future greatness being made to them. In view of the utter helplessness of the believers, they cannot possibly bring themselves to conceive that believers will ever become heirs to that eminence and glory which is promised to them by God and, therefore, they treat such promises with contempt. But truth has always triumphed over falsehood in the end. The history of all religions and particularly that of Islam bears undeniable testimony to this fact.
The clause, but those who fear God shall be above them on the Day of Resurrection, does not mean that the triumph of the Faithful over disbelievers will be confined to the next world only. The words "the Day of Resurrection" have been added to point out that whereas believers will also triumph in this world, as borne out by the facts of history, their triumph in the next world will be complete and perpetual. These words may also refer, according to Arab usage, to the time of the downfall of disbelievers and the rise of the Faithful in this very world. In this sense the clause would signify, "wait a while, for the appointed time is not far distant when Muslims will triumph over their enemies and will be above them in all respects", i.e. in knowledge, wealth, power, etc.—a fact to which the early history of Islam in Medina, Damascus, Baghdad, Egypt, Spain, etc., bears ample testimony. To quote only one instance, i.e. that of the Arabs being in their time above the rest of the world in science, Robert Briffault says: "The debt of our science to that of the Arabs does not consist in startling discoveries or revolutionary theories; science owes a great deal to Arab culture; it owes its existence" (The Making of Humanity).
It will be noted that while making the promise of future greatness, the verse substitutes the expression "those who fear God" for the expression "those who believe". This change has been made to point to the fact that to obtain triumph mere ایمان (belief) is not enough; the Muslims should effect a real change in themselves, by attaining تقوی or fear of God. The phrase "without reckoning" may mean three things: (1) that the favours and gifts of God know no ending; for a thing that does not end cannot be reckoned; (2) that God bestows upon believers more favours and more gifts than they appear to deserve, the more so because believers spend in the cause of God to the utmost of their power without keeping an account of what they spend, so God also showers His blessings upon them without reckoning; (3) that God treats the believers as friends; and as people do not keep an account of what they give to their friends, therefore God also keeps no account of what He gives to the Faithful.
As to the relevancy of this clause to the previous one, it may be noted that as God promised to grant special victory and unusual greatness to believers—so much so that they were to be "above" the disbelievers in all respects when the time of "resurrection" (i.e. the fall of the disbelievers and the rise of the believers) came—the question naturally arose, how out of all proportion to their efforts and resources were the handful of believers going to attain this glorious triumph? In reply to this implied question, the Quran says that the people need not doubt this prophecy for the matter is not to be settled by ordinary rules of cause and effect but by the fact, so amply borne out by history, that "Allah bestows His favours on whomsoever He pleases without reckoning." In this connection we may well quote from Carlyle who, while speaking of the spectacular rise of Islam to power, says: "These Arabs, the man Mohammad, one spark on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Granada!" (On Heroes and Hero Worship). (close)
اُردو
جن لوگوں نے کفر کیا ان کے لئے دنیا کی زندگی خوبصورت کرکے دکھائی گئی ہے۔ اور یہ اُن لوگوں سے تمسخر کرتے ہیں جو ایمان لائے۔ اور وہ لوگ جنہوں نے تقویٰ اختیار کیا وہ قیامت کے دن ان سے بالا ہوں گے۔ اور اللہ جسے چاہے بغیر حساب کے رزق عطا کرتا ہے۔
اُردو تفسیر صغیر
جن لوگوں نے کفر اختیار کیا ہے انہیں دنیوی زندگی خوبصورت کرکے دکھائی گئی ہے اور وہ ان لوگوں سے جو ایمان لائے ہیں ٹھٹھا کرتے ہیں اور (اس کے بالمقابل) جن لوگوں نے تقویٰ اختیار کیا ہے وہ ان (کفار) پر قیامت کے دن غالب ہوں گے اور اللہ جسے پسند کرتا ہے اسے بے حساب دیتا ہے۔
Français
La vie de ce monde est rendue attrayante aux mécréants, et ils raillent les croyants. Mais ceux qui craignent Allāh seront au-dessus d’eux au Jour de la Résurrection ; et Allāh accorde Ses dons et richesses à qui Il veut, sans compter.
Español
Se hace que la vida de este mundo aparezca atractiva para los incrédulos; y se burlan de los que creen. Pero los temerosos de Dios estarán por encima de ellos en el Día de la Resurrección; y Al-lah concede Sus dones a quien le place, sin echar cuentas.
Deutsch
Das weltliche Leben ist den Ungläubigen schön gemacht, und sie verhöhnen die Gläubigen. Die aber Gott fürchten, werden über ihnen stehen am Tage der Auferstehung; und Allah gibt, wem Er will, ohne zu rechnen.
کَانَ النَّاسُ اُمَّۃً وَّاحِدَۃً ۟ فَبَعَثَ اللّٰہُ النَّبِیّٖنَ مُبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ ۪ وَ اَنۡزَلَ مَعَہُمُ الۡکِتٰبَ بِالۡحَقِّ لِیَحۡکُمَ بَیۡنَ النَّاسِ فِیۡمَا اخۡتَلَفُوۡا فِیۡہِ ؕ وَ مَا اخۡتَلَفَ فِیۡہِ اِلَّا الَّذِیۡنَ اُوۡتُوۡہُ مِنۡۢ بَعۡدِ مَا جَآءَتۡہُمُ الۡبَیِّنٰتُ بَغۡیًۢا بَیۡنَہُمۡ ۚ فَہَدَی اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا لِمَا اخۡتَلَفُوۡا فِیۡہِ مِنَ الۡحَقِّ بِاِذۡنِہٖ ؕ وَ اللّٰہُ یَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۲۱۴﴾
كَانَ ٱلنَّاسُ أُمَّةٗ وَٰحِدَةٗ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِۚ وَمَا ٱخۡتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ بَغۡيَۢا بَيۡنَهُمۡۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦۗ وَٱللَّهُ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٍ
English
Mankind were one community, then they differed among themselves, so Allah raised Prophets as bearers of good tidings and as warners, and sent down with them the Book containing the truth that He might judge between the people wherein they differed. But now they began to differ about the Book, and none differed about it except those to whom it was given, after clear Signs had come to them, out of envy towards one another. Now has Allah, by His command, guided the believers to the truth in regard to which they (the unbelievers) differed; and Allah guides whomsoever He pleases to the right path.
English Short Commentary
Mankind were one community,[254] then they differed among themselves, so Allah raised Prophets as [b]bearers of good tidings and as warners, and sent down with them the Book containing the truth that He might judge between the people wherein they differed. But then they began to differ about the Book, and none differed[255] about it except those to whom it was given, after clear Signs had come to them, out of envy towards one another. Now has Allah, by His command, guided the believers to the truth in regard to which they (the unbelievers) differed; and Allah guides whomsoever He pleases to the right path.
254. Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas." (close)
255. The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord and differences, particularly by the people to whom the Divine Message was addressed. God finally raised the Holy Prophet with His last Book and a universal mission, calling upon all humanity to rally round his banner. Thus a circle was completed and the world which began with unity is designed to end in unity. (close)
English Five Volume Commentary
Mankind were one community, then they differed among themselves, so [a]Allah raised Prophets as bearers of good tidings and as warners, and sent down with them the Book containing the truth that He might judge between the people wherein they differed. But now they began to differ about the Book, and none differed about it except those to whom it was given, after clear Signs had come to them, out of envy towards one another. Now has Allah, by His command, guided the believers to the truth in regard to which they (the unbelievers) differed; and Allah guides whomsoever He pleases to the right path.[220]
220. Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it. (close)
اُردو
تمام انسان ایک ہی امت تھے۔ پس اللہ نے نبی مبعوث کئے اس حال میں کہ وہ بشارت دینے والے تھے اور انذار کرنے والے تھے۔ اور ان کے ساتھ حق پر مبنی کتاب بھی نازل کی تاکہ وہ لوگوں کے درمیان ان امور میں فیصلہ کرے جن میں انہوں نے اختلاف کیا۔ اور اس (کتاب) میں اختلاف نہیں کیا مگر باہم بغاوت کی بنا پر انہی لوگوں نے، جنہیں وہ دی گئی تھی، بعد اس کے کہ کھلی کھلی نشانیاں اُن کے پاس آچکی تھیں۔ پس اللہ نے ان لوگوں کو اپنے اِذن سے ہدایت دیدی جو ایمان لائے تھے بسبب اس کے کہ انہوں نے اس میں حق کے باعث اختلاف کیا تھا اور اللہ جسے چاہے صراطِ مستقیم کی طرف ہدایت دیتا ہے۔
اُردو تفسیر صغیر
سب لوگ ایک ہی (خیال کے) تھے پھر اللہ نے انبیاء کو مبشر اور منذر بنا کر بھیجا اور ان کے ساتھ حق پر مشتمل کتاب نازل کی تا کہ وہ (یعنی اللہ) لوگوں کے درمیان ان باتوں کے متعلق جن میں انہوں نے اختلاف پیدا کر لیا تھا فیصلہ کرے اور (ہوا یہ کہ) صرف انہی لوگوں نے جنہیں وہ کتاب دی گئی تھی اس کے بعد ان کے پاس کھلے (کھلے) نشانات آچکے تھے آپس کی سرکشی (اور فساد) کی وجہ سے اس (یعنی کتاب) کے بارہ میں اختلاف کیا۔ پس اللہ مومنوں کو اپنے حکم سے اس صداقت تک لے گیا جس کے بارہ میں دوسرے لوگوں نے اختلاف سے کام لیا تھا اور اللہ جسے پسند کرتا ہے سیدھی راہ پر چلا دیتا ہے۔
Français
Les hommes formaient une seule communauté, et Allāh a suscité des Prophètes en tant que Porteurs de la bonne nouvelle et Avertisseurs, et a transmis à travers eux le Livre qui renferme la vérité, afin qu’Il puisse juger des différends entre les gens. Mais ensuite ils se sont mis à diverger au sujet du Livre, et les seuls qui aient divergé entre eux à ce sujet, par suite de rivalités entre eux, étaient ceux à qui le Livre avait été donné et après que des Signes manifestes leur aient été envoyés. Maintenant Allāh, par Son commandement, a montré aux croyants le chemin de la vérité au sujet de laquelle eux les mécréants n’étaient pas d’accord ; et Allāh guide celui qu’Il veut sur le droit chemin.
Español
La humanidad participaba de la misma suerte moral, por lo que Al-lah suscitó Profetas como portadores de la buena nueva y como anunciadores, e hizo bajar con ellos el Libro que contenía la verdad, para poder juzgar entre los hombres sobre aquello en lo que diferían. Pero ahora han comenzado a diferir en cuanto al Libro; y nadie mostró divergencias respecto a él excepto aquellos a quienes se les entregó, después de que les llegaron Signos claros, sólo por envidia entre unos y otros. Ahora Al-lah, con su mandamiento, ha guiado a los creyentes a la verdad respecto a aquello en que (los descreídos) diferían; y Al-lah guía a quien le place por el camino recto.
Deutsch
Das Menschengeschlecht war eine Gemeinde; dann erweckte Allah Propheten als Bringer froher Botschaft und als Warner und sandte hinab mit ihnen das Buch mit der Wahrheit, dass Er richte zwischen den Menschen in dem, worin sie uneins waren. Und gerade jene wurden darüber uneins, denen es gegeben worden – nachdem ihnen doch deutliche Zeichen zuteil worden waren –, aus gegenseitigem Neid. Also leitete Allah durch Sein Gebot die Gläubigen zu der Wahrheit, über die jene anderen uneins waren; und Allah leitet, wen Er will, auf den geraden Weg.
اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَنَّۃَ وَ لَمَّا یَاۡتِکُمۡ مَّثَلُ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ ؕ مَسَّتۡہُمُ الۡبَاۡسَآءُ وَ الضَّرَّآءُ وَ زُلۡزِلُوۡا حَتّٰی یَقُوۡلَ الرَّسُوۡلُ وَ الَّذِیۡنَ اٰمَنُوۡا مَعَہٗ مَتٰی نَصۡرُ اللّٰہِ ؕ اَلَاۤ اِنَّ نَصۡرَ اللّٰہِ قَرِیۡبٌ ﴿۲۱۵﴾
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ
English
Do you think that you will enter Heaven while there has not come over you the condition of those who passed away before you? Poverty and afflictions befell them, and they were violently shaken until the Messenger and those who believed along with him said: ‘When will come the help of Allah?’ Yea, surely the help of Allah is nigh.
English Short Commentary
[a]Do you think that you will enter Heaven while there has not come to you the like of that which came to those who passed away before you?[256][b]Poverty and afflictions befell them and they were violently shaken [c]until[256A] the Messenger and those who believed along with him said, ‘When will the help of Allah come?’[257] Yea, surely the help of Allah is nigh.
256. Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal. (close)
256A. Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8. (close)
257. The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help. (close)
English Five Volume Commentary
[a]Do you think that you will enter Heaven while there has not come over you the condition of those who passed away before you? [b]Poverty and afflictions befell them, and they were violently shaken [c]until the Messenger and those who believed along with him said: ‘When will comethe help of Allah?’ Yea, surely the help of Allah is nigh.[221]
221. Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it. (close)
اُردو
کیا تم گمان کرتے ہو کہ تم جنت میں داخل ہو جاؤ گے جبکہ ابھی تک تم پر اُن لوگوں جیسے حالات نہیں آئے جو تم سے پہلے گزر چکے ہیں۔ انہیں سختیاں اور تکلیفیں پہنچیں اور وہ ہلا کر رکھ دیئے گئے یہاں تک کہ رسول اور وہ جو اس کے ساتھ ایمان لائے تھے پکار اٹھے کہ اللہ کی مدد کب آئے گی۔ سنو! یقیناً اللہ کی مدد قریب ہے۔
اُردو تفسیر صغیر
کیا تم نے سمجھ رکھا ہے کہ باوجود اس کہ ابھی تم پر ان لوگوں کی (سی تکلیف کی) حالت نہیں آئی جو تم سے پہلے گزرے ہیں تم جنت میں داخل ہو جاٶ گے؟ انہیں تنگی (بھی) پہنچی اور تکلیف (بھی) اور انہیں خوب خوف دلایا گیا تا کہ (اس وقت کا) رسول اور اس کے ساتھ (کے) ایمان والے کہہ اٹھیں کہ اللہ کی مدد کب آئے گی۔ یاد رکھو! اللہ کی مدد یقیناً قریب ہے۔
Français
Espérez-vous entrer au Paradis alors que vous n’avez pas encore subi les mêmes épreuves que ceux qui ont vécu avant vous ont subies ? L’adversité et la misère les frappèrent et ils ont été fortement ébranlés jusqu’à ce que le Messager et tous ceux qui avaient cru avec lui ont dit : « Quand donc viendra le secours d’Allāh ? » Ecoutez ! le secours d’Allāh est certainement proche.
Español
¿Pensáis que entraréis en el cielo sin antes pasar por la situación de quienes os precedieron? La pobreza y las calamidades les alcanzaron, y fueron violentamente sacudidos hasta el punto que el Mensajero y los que con él creían dijeron: “¿Cuándo vendrá la ayuda de Al-lah? Sí, en verdad, la ayuda de Al-lah está cercana.
Deutsch
Denkt ihr etwa, ihr werdet in den Himmel eingehen, selbst wenn euch nicht das Gleiche wie denen vor euch widerfahren? Armut und Drangsal befielen sie, und sie wurden gewaltsam geschüttelt, so dass der Gesandte und die mit ihm Glaubenden ausriefen: "Wann ist Allahs Hilfe?" Wahrlich, Allahs Hilfe ist nahe.
یَسۡـَٔلُوۡنَکَ مَا ذَا یُنۡفِقُوۡنَ ۬ؕ قُلۡ مَاۤ اَنۡفَقۡتُمۡ مِّنۡ خَیۡرٍ فَلِلۡوَالِدَیۡنِ وَ الۡاَقۡرَبِیۡنَ وَ الۡیَتٰمٰی وَ الۡمَسٰکِیۡنِ وَ ابۡنِالسَّبِیۡلِ ؕ وَ مَا تَفۡعَلُوۡا مِنۡ خَیۡرٍ فَاِنَّ اللّٰہَ بِہٖ عَلِیۡمٌ ﴿۲۱۶﴾
يَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلۡ مَآ أَنفَقۡتُم مِّنۡ خَيۡرٖ فَلِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٞ
English
They ask thee what they shall spend. Say: ‘Whatever of good and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely Allah knows it well.’
English Short Commentary
They ask thee what they shall spend. Say, [d]‘Whatever of good[258] and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely Allah knows it perfectly well.’
258. The verse signifies that whatever is spent should have been honestly acquired. What is spent must be good also in the sense that it should be acceptable to the receiver and should satisfy his need and that the object on which it is spent is also worthy and laudable. (close)
English Five Volume Commentary
They ask thee what they shall spend. Say: [a]‘Whatever of good and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely Allah knows it well.’[222]
222. Important Words:
خیر (good and abundant wealth). See 2:181.
اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).
Commentary:
When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.
In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.
As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help. (close)
اُردو
وہ تجھ سے پوچھتے ہیں کہ وہ کیا خرچ کریں۔ تُو کہہ دے کہ تم (اپنے) مال میں سے جو کچھ بھی خرچ کرنا چاہو تو والدین کی خاطر کرو اور اقرباءکی خاطر اور یتیموں کی خاطر اور مسکینوں کی خاطر اور مسافروں کی خاطر۔ اور جو نیکی بھی تم کرو تو اللہ یقیناً اس کا خوب علم رکھتا ہے۔
اُردو تفسیر صغیر
وہ تجھ سے سوال کرتے ہیں کہ کیا خرچ کریں؟ تو کہہ دے (کہ) جو اچھا مال بھی تم دو۔ وہ (تمہارے) ماں باپ قریبی رشتہ داروں۔ یتیموں۔ مسکینوں اور مسافر کا (پہلا) حق ہے۔ اور جو نیک کام بھی تم کرو اللہ اسے یقیناً اچھی طرح جانتا ہے۔
Français
Ils te demandent ce qu’ils doivent dépenser. Dis-leur : « Tout ce que vous dépenserez de vos biens honnêtement acquis doit être pour vos parents, et votre proche famille et les orphelins et les nécessiteux et les voyageurs. Et quelque bien que vous fassiez, Allāh le sait très bien. »
Español
Te preguntan acerca de qué deben gastar. Diles: “Cualquier riqueza buena y abundante que empleéis debe ser para los padres y los parientes cercanos, para los huérfanos, los necesitados y el viajero. Y cualquier bien que hagáis, Al-lah ciertamente lo conoce bien”.
Deutsch
Sie fragen dich, was sie spenden sollen. Sprich: "Was ihr spendet an gutem und reichlichem Vermögen, das sei für Eltern und nahe Angehörige und für die Waisen und Bedürftigen und den Wanderer. Und was ihr Gutes tut, wahrlich, Allah weiß es wohl."
کُتِبَ عَلَیۡکُمُ الۡقِتَالُ وَ ہُوَ کُرۡہٌ لَّکُمۡ ۚ وَ عَسٰۤی اَنۡ تَکۡرَہُوۡا شَیۡئًا وَّ ہُوَ خَیۡرٌ لَّکُمۡ ۚ وَ عَسٰۤی اَنۡ تُحِبُّوۡا شَیۡئًا وَّ ہُوَ شَرٌّ لَّکُمۡ ؕ وَ اللّٰہُ یَعۡلَمُ وَ اَنۡتُمۡ لَا تَعۡلَمُوۡنَ ﴿۲۱۷﴾٪
كُتِبَ عَلَيۡكُمُ ٱلۡقِتَالُ وَهُوَ كُرۡهٞ لَّكُمۡۖ وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـٔٗا وَهُوَ خَيۡرٞ لَّكُمۡۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـٔٗا وَهُوَ شَرّٞ لَّكُمۡۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
English
Fighting is ordained for you, though it is repugnant to you; but it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you. Allah knows all things, and you know not.
English Short Commentary
[a]Fighting is ordained for you, though it is repugnant[259] to you; but it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you. Allah knows and you know not.
259. Muslims hated war not because they were afraid of it, but because they did not like to shed human blood; also because they thought that a peaceful atmosphere was much more conducive to the spread and propagation of Islam than a state of war. (close)
English Five Volume Commentary
[a]Fighting is ordained for you, though it is repugnant to you; but it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you. Allah knows all things, and you know not.[223]
223. Important Words:
کرہ (repugnant) is the noun-infinitive from کرہ i.e. he disliked. کرہ means, a thing which is disliked; a thing which one is required to do against his wish or liking (Aqrab).
Commentary:
In 2:215, God warned Muslims that in order to reach the promised goal they must pass through an ordeal of poverty, affliction and violent shaking. In conformity with the ordeal of poverty, verse 2:216 called upon them to be prepared to make great monetary sacrifices. Now in the verse under comment, God refers to the ordeal of affliction and violent shakings by drawing the attention of the Faithful to the menace of war surrounding them. As, however, Muslims were averse to war, the verse also enjoins them to put implicit trust in the guidance of Allah: for, it may be that you dislike a thing while it is good for you.
But the aversion of the Holy Prophet’s Companions from war was not due to cowardice. They did not dislike war because they thought that they were few in number or because they were not properly equipped. History gives the direct lie to all such insinuations. Muslims hated war, because they did not like to shed human blood; also because they thought that a peaceful atmosphere was more conducive to the propagation of Islam than a state of war, for the obvious reason that atmosphere of peace gave disbelievers more opportunities for dispassionate consideration of the noble teachings of Islam.
But it was too late. The leaders of the disbelievers had gone too far in their evil designs against Islam and were bent upon extirpating the New Faith. It was evidently a war of self-defence, and he who shirks a war of self-defence, commits an act of suicide (22:40, 41). Thus the verse constitutes an eloquent testimony to the love of peace of the Holy Prophet’sCompanions and a convincing repudiation of the mischievous accusation that it was for the sake of booty or for spreading their faith by force that the early Muslims resorted to arms.
The clause, it may be that you dislike a thing while it is good for you and it may be that you like a thing while it is bad for you, points to a very important principle, i.e. that errors of judgement mostly result from two causes: (1) abuse of the sentiment of love; and (2) abuse of the sentiment of dislike or hatred. One should, therefore, be particularly careful about one’s judgement when one is swayed by either of these two sentiments. They undermine dispassionate thinking as nothing else does. Elsewhere the Quran gives a still clearer warning to Muslims to beware of the abuse of the sentiment of love and hatred (64:15, 16 & 5:9). (close)
اُردو
تم پر قتال فرض کر دیا گیا ہے جبکہ وہ تمہیں ناپسند تھا۔ اور بعید نہیں کہ تم ایک چیز ناپسند کرو اور وہ تمہارے لئے بہتر ہو۔ اور ممکن ہے کہ ایک چیز تم پسند کرو لیکن وہ تمہارے لئے شرانگیز ہو۔ اور اللہ جانتا ہے جبکہ تم نہیں جانتے۔
اُردو تفسیر صغیر
جنگ کرنا تم پر فرض کیا جاتا ہے (اور) اس حالت میں (فرض کیا جاتا ہے) کہ وہ تمہیں ناپسند ہے‘ اور بالکل ممکن ہے کہ تم کسی شے کو ناپسند کرتے ہو حالانکہ وہ تمہارے لئے بہتر ہو اور (یہ بھی) ممکن ہے کہ تم کسی شے کو پسند کرتے ہو حالانکہ وہ تمہارے لئے دوسری چیز کی نسبت بری ہو اور اللہ جانتا ہے اور تم نہیں جانتے۔
Français
Il vous est ordonné de combattre, bien que cela vous répugne ; mais il se peut qu’une chose vous déplaise tandis qu’elle est bonne pour vous et il se peut que vous aimiez une chose tandis qu’elle est mauvaise pour vous. Allāh sait et vous ne savez pas.
Español
Se os ordena la lucha, aunque os repugne; pues es posible que os disguste algo que os es bueno, y es posible que os guste algo que es malo para vosotros. Al-lah sabe todas las cosas y vosotros no.
Deutsch
Der Kampf ist euch befohlen, auch wenn er euch missfällt; aber es ist wohl möglich, dass euch etwas missfällt, was gut für euch ist; und es ist wohl möglich, dass euch etwas gefällt, was für euch übel ist. Allah weiß, ihr aber wisset nicht.
یَسۡـَٔلُوۡنَکَ عَنِ الشَّہۡرِ الۡحَرَامِ قِتَالٍ فِیۡہِ ؕ قُلۡ قِتَالٌ فِیۡہِ کَبِیۡرٌ ؕ وَ صَدٌّ عَنۡ سَبِیۡلِ اللّٰہِ وَ کُفۡرٌۢ بِہٖ وَ الۡمَسۡجِدِ الۡحَرَامِ ٭ وَ اِخۡرَاجُ اَہۡلِہٖ مِنۡہُ اَکۡبَرُ عِنۡدَ اللّٰہِ ۚ وَ الۡفِتۡنَۃُ اَکۡبَرُ مِنَ الۡقَتۡلِ ؕ وَ لَا یَزَالُوۡنَ یُقَاتِلُوۡنَکُمۡ حَتّٰی یَرُدُّوۡکُمۡ عَنۡ دِیۡنِکُمۡ اِنِ اسۡتَطَاعُوۡا ؕ وَ مَنۡ یَّرۡتَدِدۡ مِنۡکُمۡ عَنۡ دِیۡنِہٖ فَیَمُتۡ وَ ہُوَ کَافِرٌ فَاُولٰٓئِکَ حَبِطَتۡ اَعۡمَالُہُمۡ فِی الدُّنۡیَا وَ الۡاٰخِرَۃِ ۚ وَ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۚ ہُمۡ فِیۡہَا خٰلِدُوۡنَ ﴿۲۱۸﴾
يَسۡـَٔلُونَكَ عَنِ ٱلشَّهۡرِ ٱلۡحَرَامِ قِتَالٖ فِيهِۖ قُلۡ قِتَالٞ فِيهِ كَبِيرٞۚ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفۡرُۢ بِهِۦ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ وَإِخۡرَاجُ أَهۡلِهِۦ مِنۡهُ أَكۡبَرُ عِندَ ٱللَّهِۚ وَٱلۡفِتۡنَةُ أَكۡبَرُ مِنَ ٱلۡقَتۡلِۗ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمۡ حَتَّىٰ يَرُدُّوكُمۡ عَن دِينِكُمۡ إِنِ ٱسۡتَطَٰعُواْۚ وَمَن يَرۡتَدِدۡ مِنكُمۡ عَن دِينِهِۦ فَيَمُتۡ وَهُوَ كَافِرٞ فَأُوْلَـٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ وَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ

English
They ask thee about fighting in the Sacred Month. Say: ‘Fighting therein is a great transgression, but to hinder men from the way of Allah, and to be ungrateful to Him and to hinder men from the Sacred Mosque, and to turn out its people therefrom, is a greater sin with Allah; and persecution is worse than killing.’ And they will not cease fighting you until they turn you back from your faith, if they can. And whoso from among you turns back from his faith and dies while he is a disbeliever, it is they whose works shall be vain in this world and the next. These are the inmates of the Fire and therein shall they abide.
English Short Commentary
They ask thee about fighting in the Sacred Month. Say, ‘Fighting therein is a heinous thing, but to hinder men from the way of Allah, and to be ungrateful to Him, and to hinder men from the Sacred Mosque, and to turn out its people therefrom, is more heinous in the sight of Allah;[260] and [a]persecution is worse than killing.’ And they will not cease fighting you until they turn you back from your Faith, if they can. And [b]whoso from among you turns back from his Faith and dies while he is a disbeliever, it is they [c]whose works shall be vain in this world and the next. These are the inmates of the Fire and therein shall they abide.
260. The believers were told that if disbelievers violated the sanctity of the Sacred Months, they should not hesitate to punish them in the Sacred Months, for thus alone could the sanctity of a sacred thing be safeguarded (2:195). Commentators generally state, and in fact there are also traditions to this effect, that on one occasion the Holy Prophet sent ‘Abdullah bin Jahsh to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his companions reached a place called Nakhlah, they met a small party. ‘Abdullah attacked the party, killing one of them and capturing two. The date on which this happened was doubtful, some considering it to be one within the Sacred Month and others not. The news reached Mecca, the Quraish took advantage of the doubt and protested that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion. (close)
English Five Volume Commentary
They ask thee about fighting in the Sacred Month. Say: ‘Fighting therein is a great transgression, but to hinder men from the way of Allah, and to be ungrateful to Him and the Sacred Mosque, and to turn out its people therefrom, is a greater sin with Allah; and [a]persecution is worse than killing.’ And they will not cease fighting you until they turn you back from your faith, if they can. And [b]whoso from among you turns back from his faith and dies while he is a disbeliever, it is they [c]whose works shall be vain in this world and the next. These are the inmates of the Fire and therein shall they abide.[224]
224. Important Words:
کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.
صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).
یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).
حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).
Commentary:
The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".
The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).
The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.
Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).
The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.
The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.
The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).
The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.
Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be. (close)
اُردو
وہ تجھ سے عزت والے مہینے یعنی اس میں قتال کے بارہ میں سوال کرتے ہیں۔ (ان سے) کہہ دے کہ اس میں قتال بہت بڑا (گناہ) ہے۔ اور اللہ کی راہ سے روکنا اور اس کا انکار کرنا اور مسجدِ حرام سے روکنا اور ان لوگوں کو وہاں سے نکال دینا جو اس کے (حقیقی) اہل ہیں خدا کے نزدیک اس سے بھی بڑا (گناہ) ہے۔ اور فتنہ قتل سے بھی بڑھ کر ہے۔ اور وہ لوگ تم سے ہمیشہ جنگ کرتے رہیں گے یہاں تک کہ اگر اُن میں طاقت ہو تو تمہیں تمہارے دین سے برگشتہ کر دیں۔ اور تم میں سے جو بھی اپنے دین سے برگشتہ ہو جائے پھر اس حال میں مرے کہ وہ کافر ہو تو یہی وہ لوگ ہیں جن کے اعمال دنیا میں بھی ضائع ہو گئے اور آخرت میں بھی۔ اور یہی وہ لوگ ہیں جو آگ والے ہیں۔ اُس میں وہ بہت لمبا عرصہ رہنے والے ہیں۔
اُردو تفسیر صغیر
یہ (لوگ) تجھ سے حرمت والے مہینہ کے بارہ میں یعنی اس میں جنگ کرنے کے متعلق سوال کرتے ہیں۔ تو کہہ دے (کہ) اس میں جنگ کرنا بڑی (خرابی کی) بات ہے اور اللہ کے راستہ سے روکنا اور اس کا (یعنی اللہ کا) اور عزت والی مسجد کا انکار کرنا۔ اور اس کے باشندوں کو اس میں سے نکال دینا اللہ کے نزدیک (اس سے بھی) بڑی بات ہے اور فتنہ (فساد) قتل سے بھی بڑا (گناہ) ہے اور یہ لوگ۔ اگر ان کی طاقت میں ہو تو تم سے لڑتے ہی چلے جائیں تا کہ تمہیں تمہارے دین سے پھرا دیں اور تم میں سے جو (بھی) اپنے دین سے پھر جائے (اور) پھر کفر ہی کی حالت میں مر (بھی) جائے تو (وہ یاد رکھے کہ) ایسے لوگوں کے اعمال اس دنیا میں (بھی) آخرت میں (بھی) اکارت جائیں گے اور ایسے لوگ دوزخ (کی آگ میں پڑنے) والے ہیں۔ وہ اس میں (دیر تک) رہیں گے۔
Français
Ils t’interrogent à propos du combat pendant le Mois Sacré. Dis- leur : « Se battre pendant le Mois Sacré est grave, mais aux yeux d’Allāh, il est encore plus grave d’empêcher les hommes de suivre la voie d’Allāh, de se montrer ingrat envers Lui et d’ empêcher les croyants de se rendre à la Saint Mosquée et d’en expulser ses vrais ayants droit ; et la persécution est un crime encore plus grave que le fait de tuer. » Et ils ne cesseront pas de vous combattre jusqu’à qu’ils vous aient détournés de votre foi, s’ils le peuvent. Et ceux d’entre vous qui se détourneront de leur foi et qui mourront incroyants, leurs œuvres seront vaines dans ce monde et dans l’autre. Ceux-là sont les gens du Feu et ils y resteront longtemps.
Español
Te preguntan sobre el combate en el Mes Sagrado. Diles: “Combatiren él es un grave pecado, pero apartara los hombres del camino de Al-lah, y ser desagradecido con Él y alejar a los hombres de la Mezquita Sagrada, y expulsar a su pueblo de ella, es un pecado más grave a los ojos de Al-lah; y la persecución es peor que la muerte”. Y ellos no dejarán de combatiros hasta que os hayan apartado de vuestra religión, si pudieran. Y aquél de vosotros que abandone su fe y muera como incrédulo, será de aquellos cuyas obras serán vanas en este mundo y en el otro. Son los moradores del Fuego y allí vivirán.
Deutsch
Sie fragen dich über den Kampf im Heiligen Monat. Sprich: "Dann kämpfen ist bedenklich, aber von Allahs Weg abbringen und Ihn und die Heilige Moschee leugnen und ihre Bewohner austreiben, ist noch bedenklicher vor Allah; und Verfolgung ist schlimmer als Totschlag." Und sie werden nicht eher aufhören, euch zu bekämpfen, als bis sie euch von eurem Glauben abtrünnig gemacht haben, wenn sie es vermögen. Wer aber unter euch von seinem Glauben abtrünnig wird und als Ungläubiger stirbt – das sind diejenigen, deren Taten eitel sein werden in dieser und in jener Welt. Sie sind Bewohner des Feuers; darin müssen sie bleiben.