اَشِحَّۃً عَلَیۡکُمۡ ۚۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۚ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ؕ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمَالَہُمۡ ؕ وَ کَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا ﴿۲۰﴾
أَشِحَّةً عَلَيۡكُمۡۖ فَإِذَا جَآءَ ٱلۡخَوۡفُ رَأَيۡتَهُمۡ يَنظُرُونَ إِلَيۡكَ تَدُورُ أَعۡيُنُهُمۡ كَٱلَّذِي يُغۡشَىٰ عَلَيۡهِ مِنَ ٱلۡمَوۡتِۖ فَإِذَا ذَهَبَ ٱلۡخَوۡفُ سَلَقُوكُم بِأَلۡسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى ٱلۡخَيۡرِۚ أُوْلَـٰٓئِكَ لَمۡ يُؤۡمِنُواْ فَأَحۡبَطَ ٱللَّهُ أَعۡمَٰلَهُمۡۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٗا
English
Being niggardly with regard to you. But when danger comes, thou seest them looking towards thee, their eyes rolling like one who is fainting on account of death. But when the fear has passed away, they assail you with sharp tongues being greedy for wealth. These have never believed; so Allah has rendered their works null and void. And that is an easy thing for Allah.
English Short Commentary
Being niggardly of their help to you. But when danger comes, thou seest them looking towards thee, their eyes rolling like one who is fainting at the approach of death. But when the fear has passed away, they assail you with sharp tongues, being niggardly of any good coming to your way.[2341] These have never believed; so Allah has rendered their works null and void. And that is easy for Allah.
2341. Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied. (close)
English Five Volume Commentary
Being niggardly with regard to you. But when danger comes, thou seest them looking towards thee, their eyes rolling like one who is fainting on account of death. But when the fear has passed away, they assail you with sharp tongues [b]being greedy for wealth. These have never believed; so Allah has rendered their works null and void. And that is an easy thing for Allah.[3088]
3088. Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned. (close)
اُردو
تمہارے خلاف بہت خساست سے کام لیتے ہیں۔ پس جب کوئی خوف (کا موقع) آتا ہے تُو اُنہیں دیکھے گا کہ وہ تیری طرف اس طرح دیکھتے ہیں کہ اُن کی آنکھیں (دہشت سے) گھوم رہی ہوتی ہیں اُس شخص کی طرح جس پر موت کی غشی طاری کردی جائے۔ پس جب خوف جاتا رہتا ہے تو وہ (اپنی) تیز زبانوں سے تمہیں ایذا پہنچاتے ہیں بھلائی کے معاملہ میں بخل کرتے ہوئے۔ یہ وہ لوگ ہیں جو (فی الحقیقت) ایمان نہیں لائے۔ پس اللہ نے ان کے اعمال ضائع کر دئیے اور یہ بات اللہ پر بہت آسان ہے۔
اُردو تفسیر صغیر
وہ تمہارے متعلق بہت بخل رکھنے والے ہیں (یعنی کبھی نہیں چاہتے کہ تمہیں کوئی خیر پہنچے) اور جب ان پر کوئی خوف کا وقت آئے تو تو انہیں دیکھے گا کہ وہ تیری طرف اس طرح دیکھتے ہیں کہ ان کے ڈیلے چکر کھا رہے ہوتے ہیں بالکل اس شخص کی طرح جو موت کی غشی میں مبتلا ہو۔ پھر جب خوف کا وقت جاتا رہتا ہے تو وہ تم پر تلوار کی طرح کاٹنے والی زبان چلاتے ہیں وہ ہر خیر کے متعلق بخیل ہیں (اور چاہتے ہیں کہ تم کو نہ ملے) یہ لوگ (درحقیقت) ایمان لائے ہی نہ تھے۔ سو اللہ نے ان کی سب کوششیں ضائع کر دیں‘ (جو وہ اسلام کے خلاف کرتے تھے) اور اللہ پر یہ بات بالکل آسان تھی۔
Français
Etant peu enclins à vous aider. Mais lorsque vient le danger, tu les vois tourner leurs regards vers toi, leurs yeux roulant comme ceux de quelqu’un qui s’évanouit à l’approche de la mort. Mais lorsque la crainte a passé, ils vous harcèlent avec leur langue acérée, étant avides de richesses. Ceux-là n’ont jamais cru ; Allāh a donc rendu vaines leurs œuvres. Et pour Allāh cela est facile.
Español
Siendo poco inclinados a hablar bien de vosotros. Pero cuando viene el peligro los ves que miran hacia ti, con los ojos dando vueltas como quien se encuentra aterrado por la cercanía de la muerte. Mas cuando el temor ha pasado, os asaltan con sus lenguas agudas, codiciosos por obtener riquezas. Éstos no han creído nunca; por tanto Al‑lah ha convertido sus obras en nulas y sin mérito; esto es algo fácil para Al‑lah.
Deutsch
geizig euch gegenüber. Naht aber Gefahr, dann siehst du sie nach dir ausschauen, mit rollenden Augen wie einer, der in Ohnmacht fällt vor Todesfurcht. Doch wenn dann die Angst vorbei ist, dann treffen sie euch mit scharfen Zungen in ihrer Gier nach Gut. Diese haben nicht geglaubt; darum hat Allah ihre Werke zunichte gemacht. Und das ist Allah ein leichtes.
یَحۡسَبُوۡنَ الۡاَحۡزَابَ لَمۡ یَذۡہَبُوۡا ۚ وَ اِنۡ یَّاۡتِ الۡاَحۡزَابُ یَوَدُّوۡا لَوۡ اَنَّہُمۡ بَادُوۡنَ فِی الۡاَعۡرَابِ یَسۡاَلُوۡنَ عَنۡ اَنۡۢبَآئِکُمۡ ؕ وَ لَوۡ کَانُوۡا فِیۡکُمۡ مَّا قٰتَلُوۡۤا اِلَّا قَلِیۡلًا ﴿٪۲۱﴾
يَحۡسَبُونَ ٱلۡأَحۡزَابَ لَمۡ يَذۡهَبُواْۖ وَإِن يَأۡتِ ٱلۡأَحۡزَابُ يَوَدُّواْ لَوۡ أَنَّهُم بَادُونَ فِي ٱلۡأَعۡرَابِ يَسۡـَٔلُونَ عَنۡ أَنۢبَآئِكُمۡۖ وَلَوۡ كَانُواْ فِيكُم مَّا قَٰتَلُوٓاْ إِلَّا قَلِيلٗا
English
They think that the confederates have not gone away; and if the confederates should come again, they would wish to be among the nomad Arabs in the desert, asking for news about you. And if they were among you they would not fight save a little.
English Short Commentary
They still hope that the Confederates may not have gone away; and if the Confederates should come again, they would wish to be among the nomad Arabs in the desert, asking for news about you. And if they were among you, they would fight but little.[2342]
2342. With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer. (close)
English Five Volume Commentary
They think that the Confederates have not gone away; and if the Confederates should come again, they would wish to be among the nomad Arabs in the desert, asking for news about you. And if they were among you, they would fight but little.[3089]
3089. Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer. (close)
اُردو
وہ گمان کرتے ہیں کہ لشکر ابھی تک نہیں گئے۔ اور اگر لشکر (واپس) آجائیں تو وہ (حسرت سے) چاہیں گے کہ کاش وہ ویرانوں میں بدؤوں کے درمیان رہتے ہوتے (اور) تمہارے حالات معلوم کر رہے ہوتے۔ اور اگر وہ تم میں ہوتے بھی تو قتال نہ کرتے مگر بہت کم۔
اُردو تفسیر صغیر
(اور) یہ لوگ تو اب بھی امید رکھتے ہیں کہ (کاش) (کفار کا) لشکر ابھی گیا نہ ہو حالانکہ اگر (کفار کا) لشکر واپس آجائے تو (بجائے ان کے آنے پر خوش ہونے کے) یہ لوگ خواہش کریں گے کہ کاش وہ جنگلی لوگوں میں رہ رہے ہوتے (اور اے مومنو)! تمہارے متعلق (لوگوں سے) دریافت کر رہے ہوتے (کہ ابھی زندہ ہیں یا تباہ ہو چکے ہیں) اور اگر یہ (ضرورت کے موقعہ پر) تمہارے ساتھ رہتے تو تب بھی تمہاری طرف سے بالکل نہ لڑتے۔
Français
Ils pensent que les tribus cernant la ville ne sont pas parties ; et si ces tribus reviennent à l'attaque, ils voudraient bien être dans le désert parmi les Arabes nomades, demandant de vos nouvelles. Et s’ils étaient parmi vous, ils ne se battraient que très peu.
Español
Piensan que las tribus invasoras no se han ido; mas si las tribus invadieran de nuevo, preferirían estar entre los árabes nómadas del desierto, pidiendo noticias sobre vosotros. Pero si estuvieran entre vosotros, no lucharían sino poco.
Deutsch
Sie hoffen, dass die Verbündeten noch nicht abgezogen seien; und wenn die Verbündeten (wieder) kommen sollten, so würden sie lieber bei den nomadischen Arabern in der Wüste sein und dort um Nachrichten über euch fragen. Und wenn sie bei euch wären, so würden sie nur wenig kämpfen.
لَقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَ الۡیَوۡمَ الۡاٰخِرَ وَ ذَکَرَ اللّٰہَ کَثِیۡرًا ﴿ؕ۲۲﴾
لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٞ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأٓخِرَ وَذَكَرَ ٱللَّهَ كَثِيرٗا
English
Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much.
English Short Commentary
Verily, you have in the Prophet of Allah [a]an excellent model,[2343] for him who hopes to meet Allah and the Last Day and who remembers Allah much.
2343. The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib.' And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. He showed unparalleled magnanimity to his enemies.
What greater testimony there could possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most loved him most and were the first to believe in his mission— his dear wife Khadijah, his lifelong friend Abu Bakr, his cousin and son-in- law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended it by being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, (The Trusty and Truthful) and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a statesman, a teacher and a leader of men. 'Head of the state as well as of the Church he was Caesar and Pope in one; but he was Pope without the Pope’s pretensions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat, and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little' ("Muhammad and Muhammadanism" by Bosworth Smith). (close)
English Five Volume Commentary
Verily, you have in the Prophet of Allah [a]an excellent model for him who fears Allah and the Last Day and who remembers Allah much.[3090]
3090. Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable. (close)
اُردو
یقیناً تمہارے لئے اللہ کے رسول میں نیک نمونہ ہے ہر اس شخص کے لئے جو اللہ اور یومِ آخرت کی امید رکھتا ہے اور کثرت سے اللہ کو یاد کرتا ہے۔
اُردو تفسیر صغیر
تمہارے لئے (یعنی ان لوگوں کے لئے) جو اللہ اور اخروی دن سے ملنے کی امید رکھتے ہیں اور اللہ کا بہت ذکر کرتے ہیں۔ اللہ کے رسول میں ایک اعلیٰ نمونہ ہے (جس کی انہیں پیروی کرنی چاہیئے) ۔
Français
En vérité, dans le Prophète d’Allāh vous avez un excellent modèle pour celui qui garde l’espoir en Allāh et le Dernier Jour, et qui se souvient d’Allāh beaucoup.
Español
En verdad, tenéis en el Profeta de Al‑lah un dechado de virtudes para quien tema a Al‑lah y al Último Día y se acuerde mucho de Al‑lah.
Deutsch
Wahrlich, ihr habt an dem Propheten Allahs ein schönes Vorbild für jeden, der auf Allah und den Letzten Tag hofft und Allahs häufig gedenkt.
وَ لَمَّا رَاَ الۡمُؤۡمِنُوۡنَ الۡاَحۡزَابَ ۙ قَالُوۡا ہٰذَا مَا وَعَدَنَا اللّٰہُ وَ رَسُوۡلُہٗ وَ صَدَقَ اللّٰہُ وَ رَسُوۡلُہٗ ۫ وَ مَا زَادَہُمۡ اِلَّاۤ اِیۡمَانًا وَّ تَسۡلِیۡمًا ﴿ؕ۲۳﴾
وَلَمَّا رَءَا ٱلۡمُؤۡمِنُونَ ٱلۡأَحۡزَابَ قَالُواْ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥۚ وَمَا زَادَهُمۡ إِلَّآ إِيمَٰنٗا وَتَسۡلِيمٗا
English
And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger promised us; and Allah and His Messenger spoke the truth.’ And it only added to their faith and submission.
English Short Commentary
And when the believers saw the Confederates, they said, ‘This is what Allah and His Messenger promised us;[2344] and Allah and His Messenger spoke the truth.’ And it only added to their faith and submission.
2344. The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46). (close)
English Five Volume Commentary
And when the believers saw the Confederates, they said, ‘This is what Allah and His Messenger promised us; and Allah and His Messenger spoke the truth.’ And it only added to their faith and submission.[3091]
3091. Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46). (close)
اُردو
اور جب مومنوں نے لشکروں کو دیکھا تو انہوں نے کہا یہی تو ہے جس کا اللہ اور اس کے رسول نے ہم سے وعدہ کیا تھا اور اللہ اور اس کے رسول نے سچ کہا تھا اور اس نے ان کو نہیں بڑھایا مگر ایمان اور فرمانبرداری میں۔
اُردو تفسیر صغیر
چنانچہ (دیکھو) جب حقیقی مومنوں نے حملہ آور لشکروں کو دیکھا تو کہا یہ تو وہی (لشکر) ہیں جن کا اللہ اور اس کے رسول نے ہم سے وعدہ کیا تھا اور اللہ اور اس کے رسول نے بالکل سچ بولا تھا اور ان کو اس واقعہ نے ایمان اور اطاعت میں ہی بڑھایا (کمزور نہیں کیا) ۔
Français
Et lorsque les croyants virent les confédérés, ils dirent : « Voici ce qu’Allāh et Son Messager nous ont promis ; et Allāh et Son Messager disaient la vérité. » Et cela ne fit qu’accroître leur foi et leur soumission.
Español
Mas cuando los creyentes vieron a los confederados, dijeron: “Esto es lo que Al‑lah y Su Mensajero nos prometieron, y Al‑lah y Su Mensajero dijeron la verdad”. Y esto no hizo más que aumentar su fe y su sumisión.
Deutsch
Als die Gläubigen die Verbündeten sahen, da sprachen sie: "Das ist´s, was Allah und Sein Gesandter uns verheißen haben; und Allah und Sein Gesandter sprachen wahr." Und es mehrte sie nur an Glauben und Ergebung.
مِنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عَاہَدُوا اللّٰہَ عَلَیۡہِ ۚ فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَ مِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۫ۖ وَ مَا بَدَّلُوۡا تَبۡدِیۡلًا ﴿ۙ۲۴﴾
مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُۥ وَمِنۡهُم مَّن يَنتَظِرُۖ وَمَا بَدَّلُواْ تَبۡدِيلٗا
English
Among the believers are men who have been true to the covenant they made with Allah. There are some of them who have fulfilled their vow, and some who still wait, and they have not changed their condition in the least;
English Short Commentary
Among the believers are men who have been true to the covenant they had made with Allah.[2345] Some of them have fulfilled their vow, and there are others who wait, and they have not changed in the least.
2345. The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them. (close)
English Five Volume Commentary
Among the believers are men who have been true to the covenant they had made with Allah. There are some among them who have fulfilled their vow, and there are others among them who still wait, and they have not changed their condition in the least;[3092]
3092. Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them. (close)
اُردو
مومنوں میں ایسے مرد ہیں جنہوں نے جس بات پر اللہ سے عہد کیا تھا اُسے سچا کر دکھایا۔ پس اُن میں سے وہ بھی ہے جس نے اپنی مَنّت کو پورا کر دیا اور ان میں سے وہ بھی ہے جو ابھی انتظار کر رہا ہے اور انہوں نے ہرگز (اپنے طرز عمل میں) کوئی تبدیلی نہیں کی۔
اُردو تفسیر صغیر
ان مومنوں سے کچھ لوگ ایسے ہیں جنہوں نے اس وعدہ کو جو انہوں نے اللہ سے کیا تھا سچا کر دیا۔ پس بعض تو ایسے ہیں جنہوں نے اپنی نیت کو پورا کر دیا (یعنی لڑتے لڑتے مارے گئے) اور ان میں سے بعض ایسے بھی ہیں جو ابھی انتظار کر رہے ہیں اور اپنے ارادہ میں کوئی تزلزل انہوں نے نہیں آنے دیا۔
Français
Parmi les croyants il y a des hommes qui ont été fidèles au pacte qu’ils ont fait avec Allāh. Il y en a parmi eux qui ont accompli leur vœu, et il y en a qui attendent encore, et ils n’ont pas changé leur condition le moindrement ;
Español
Entre los creyentes hay hombres que han respetado la alianza que hicieron con Al‑lah. Hay algunos de ellos que cumplieron su promesa y otros que siguen esperando y no han cambiado nada.
Deutsch
Unter den Gläubigen sind Leute, die dem Bündnis, das sie mit Allah geschlossen, die Treue hielten. Es sind welche unter ihnen, die ihr Gelübde erfüllt haben, und welche, die noch warten, und sie haben sich nicht im geringsten verändert;
لِّیَجۡزِیَ اللّٰہُ الصّٰدِقِیۡنَ بِصِدۡقِہِمۡ وَ یُعَذِّبَ الۡمُنٰفِقِیۡنَ اِنۡ شَآءَ اَوۡ یَتُوۡبَ عَلَیۡہِمۡ ؕ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا ﴿ۚ۲۵﴾
لِّيَجۡزِيَ ٱللَّهُ ٱلصَّـٰدِقِينَ بِصِدۡقِهِمۡ وَيُعَذِّبَ ٱلۡمُنَٰفِقِينَ إِن شَآءَ أَوۡ يَتُوبَ عَلَيۡهِمۡۚ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا
English
That Allah may reward the truthful for their truth, and punish the hypocrites if He so please, or turn to them in mercy. Verily Allah is Most Forgiving, Merciful.
English Short Commentary
[a]That Allah may reward the truthful for their truth, and punish the hypocrites if He so please, or turn to them in mercy. Verily, Allah is Most Forgiving, Merciful.
English Five Volume Commentary
That Allah may reward the truthful for their truth, [a]and punish the hypocrites if He so please, or turn to them in mercy. Verily, Allah is Most Forgiving, Merciful.
اُردو
(یہ اس لئے ہے) تاکہ اللہ سچوں کو ان کی سچائی کی جزا دے اور منافقوں کو اگر چاہے تو عذاب دے یا توبہ قبول کرتے ہوئے اُن پر جھکے۔ یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اس کا نتیجہ یہ ہوگا کہ اللہ ایسے صادقوں کو ان کے صدق کا بدلہ دے گا اور اگر چاہے گا تو منافقوں کو عذاب دے گا۔ یا ان پر رحم کرے گا اور اللہ یقیناً بڑا بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Afin qu’Allāh puisse récompenser les véridiques pour leur fidélité, et châtier les hypocrites s’Il le veut, ou Se tourner avec clémence vers eux. En vérité, Allāh est Très-Pardonnant, Miséricordieux.
Español
Para que Al‑lah recompense al veraz por su verdad, y castigue a los hipócritas si así lo desea, o les muestre misericordia. En verdad, es el Sumo Indulgente, Misericordioso.
Deutsch
dass Allah die Wahrhaftigen belohne für ihre Wahrhaftigkeit und die Heuchler bestrafe, wenn es Ihm gefällt, oder Sich ihnen zuwende in Barmherzigkeit. Wahrlich, Allah ist allverzeihend, barmherzig.
وَ رَدَّ اللّٰہُ الَّذِیۡنَ کَفَرُوۡا بِغَیۡظِہِمۡ لَمۡ یَنَالُوۡا خَیۡرًا ؕ وَ کَفَی اللّٰہُ الۡمُؤۡمِنِیۡنَ الۡقِتَالَ ؕ وَ کَانَ اللّٰہُ قَوِیًّا عَزِیۡزًا ﴿ۚ۲۶﴾
وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُواْ بِغَيۡظِهِمۡ لَمۡ يَنَالُواْ خَيۡرٗاۚ وَكَفَى ٱللَّهُ ٱلۡمُؤۡمِنِينَ ٱلۡقِتَالَۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزٗا
English
And Allah turned back the disbelievers in their rage; they gained no good. And Allah sufficed the believers in their fight. And Allah is Powerful, Mighty.
English Short Commentary
And Allah turned back the disbelievers in their rage;[2346] they gained no good. And Allah sufficed the believers in their fight. Allah is Powerful, Mighty.
2346. Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia. (close)
English Five Volume Commentary
And Allah turned back the disbelievers in their rage; they gained no good. And Allah sufficed the believers in their fight. Allah is Powerful, Mighty.[3093]
3093. Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia. (close)
اُردو
اور اللہ نے ان لوگوں کو جنہوں نے کفر کیا اُن کے غیظ سمیت اس طرح لوٹا دیا کہ وہ کوئی بھلائی حاصل نہ کرسکے اور اللہ مومنوں کے حق میں قتال میں کافی ہوگیا۔ اور اللہ بہت قوی (اور) کامل غلبہ والا ہے۔
اُردو تفسیر صغیر
اور (حقیقت یہ ہے کہ) اللہ نے کفار کو ان کے سب غصہ سمیت (مدینہ سے) واپس لوٹا دیا اور کسی قسم کا فائدہ ان کو نہیں پہنچا‘ اور اللہ نے مومنوں کی طرف سے خود لڑائی کی اور اللہ بڑا طاقت ور (اور) غالب ہے ۔
Français
Et Allāh renvoya les mécréants avec leur rage ; ils n’obtinrent aucun avantage. Et Allāh a suffi aux croyants dans leur combat. Et Allāh est Fort et Puissant.
Español
Al‑lah rechazó en su cólera a los incrédulos: no consiguieron bien alguno. Pues Al‑lah bastó para los creyentes en su batalla. Porque Al‑lah es Potente, Poderoso.
Deutsch
Und Allah schlug die Ungläubigen in ihrem Grimm zurück; sie erlangten keinen Vorteil. Und Allah genügte den Gläubigen im Kampf. Allah ist gewaltig, allmächtig.
وَ اَنۡزَلَ الَّذِیۡنَ ظَاہَرُوۡہُمۡ مِّنۡ اَہۡلِ الۡکِتٰبِ مِنۡ صَیَاصِیۡہِمۡ وَ قَذَفَ فِیۡ قُلُوۡبِہِمُ الرُّعۡبَ فَرِیۡقًا تَقۡتُلُوۡنَ وَ تَاۡسِرُوۡنَ فَرِیۡقًا ﴿ۚ۲۷﴾
وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ مِن صَيَاصِيهِمۡ وَقَذَفَ فِي قُلُوبِهِمُ ٱلرُّعۡبَ فَرِيقٗا تَقۡتُلُونَ وَتَأۡسِرُونَ فَرِيقٗا
English
And He brought those of the People of the Book who aided them down from their fortresses and cast terror into their hearts. Some you slew, and some you took captive.
English Short Commentary
And He brought those of the People of the Book who had aided them down [b]from their fortresses, and cast terror into their hearts. Some you slew, and some you took captive.[2347]
2347. The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20:10-15). (close)
English Five Volume Commentary
And He brought those of the People of the Book who aided them down [b]from their fortresses, and cast terror into their hearts. Some you slew, and some you took captive.[3094]
3094. Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy. (close)
اُردو
اور اس نے اُن لوگوں کو جنہوں نے اہلِ کتاب میں سے ان کی مدد کی تھی ان کے قلعوں سے نیچے اتار دیا اور ان کے دلوں میں رعب ڈال دیا۔ ان میں سے ایک فریق کو تم قتل کررہے تھے اور ایک فریق کو قیدی بنا رہے تھے۔
اُردو تفسیر صغیر
اور اس (اللہ) نے اُن اہل کتاب کو جنہوں نے ان (حملہ آور مشرکوں) کی مدد کی تھی‘ اپنے قلعوں سے اتار دیا اور ان کے دلوں میں رُعب داخل کر دیا۔ یہاں تک کہ تم ان میں سے ایک حصہ کو قتل کرنے پر اور ایک حصہ کو قید کرنے پر قادر ہوگئے۔
Français
Et Il a fait descendre de leurs forteresses ceux des Gens du Livre qui les avaient aidés, et Il a jeté la terreur dans leurs cœurs. Vous en avez tué quelques-uns, et en avez capturé d’autres.
Español
Él ha desalojado de sus fortalezas a aquellos del Pueblo del libro que les ayudaron y ha encendido el temor en sus corazones. Matasteis algunos y a otros los hicisteis prisioneros.
Deutsch
Und Er brachte die aus dem Volk der Schrift, die ihnen halfen, herunter von ihren Burgen und warf Schrecken in ihre Herzen. Einen Teil erschlugt ihr, und einen Teil nahmt ihr gefangen.
وَ اَوۡرَثَکُمۡ اَرۡضَہُمۡ وَ دِیَارَہُمۡ وَ اَمۡوَالَہُمۡ وَ اَرۡضًا لَّمۡ تَطَـُٔوۡہَا ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا ﴿٪۲۸﴾
وَأَوۡرَثَكُمۡ أَرۡضَهُمۡ وَدِيَٰرَهُمۡ وَأَمۡوَٰلَهُمۡ وَأَرۡضٗا لَّمۡ تَطَـُٔوهَاۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٗا
English
And He made you inherit their land and their houses and their wealth, and a land on which you had never set foot. And Allah has power over all things.
English Short Commentary
And He made you inherit their land and their houses and their wealth, and also a land on which you have not yet set foot.[2348] And Allah has power over all things.
2348. The allusion here seems to be either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet. (close)
English Five Volume Commentary
And He made you inherit their land and their houses and their wealth, and a land on which you have not yet set foot. And Allah has power over all things.[3095]
3095. Commentary:
Besides mentioning that God caused Muslims to inherit the lands and fortresses of the Banu Quraizah which was a fit punishment for their treacherous conduct, the verse under comment embodied a grand prophecy that yet more lands would fall into the hands of Muslims, the allusion being either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet. The prophecy may also be taken as applying to the conquest of Mecca. (close)
اُردو
اور تمہیں ان کی زمین اور ان کے مکانوں اور ان کے اموال کا وارث بنا دیا اور ایسی زمین کا بھی جسے تم نے (اس وقت تک) قدموں تلے پامال نہیں کیا تھا۔ اور اللہ ہرچیز پر جسے وہ چاہے دائمی قدرت رکھتا ہے۔
اُردو تفسیر صغیر
اور ان کی زمینوں اور ان کے گھروں اور ان کے مالوں کا تم کو وارث کر دیا نیز اس زمین کا بھی جس پر ابھی تمہارے قدم نہیں پڑے اور اللہ ہر ایک چیز پر قادر ہے۔
Français
Et Il vous a fait hériter de leur terre et de leurs maisons et de leurs biens, et d’une terre que vous n’aviez point foulée. Et Allāh a le pouvoir de faire tout ce qu'Il veut.
Español
Y Él os hizo heredar su tierra, sus casas y sus riquezas, y un país en el que nunca pusisteis vuestros pies. Pues Al‑lah tiene poder sobre todas las cosas.
Deutsch
Und Er ließ euch ihr Land erben und ihre Häuser und ihren Besitz und ein Land, in das ihr nie den Fuß gesetzt. Und Allah vermag alle Dinge zu tun.
یٰۤاَیُّہَا النَّبِیُّ قُلۡ لِّاَزۡوَاجِکَ اِنۡ کُنۡـتُنَّ تُرِدۡنَ الۡحَیٰوۃَ الدُّنۡیَا وَ زِیۡنَتَہَا فَتَعَالَیۡنَ اُمَتِّعۡکُنَّ وَ اُسَرِّحۡکُنَّ سَرَاحًا جَمِیۡلًا ﴿۲۹﴾
يَـٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّأَزۡوَٰجِكَ إِن كُنتُنَّ تُرِدۡنَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا وَزِينَتَهَا فَتَعَالَيۡنَ أُمَتِّعۡكُنَّ وَأُسَرِّحۡكُنَّ سَرَاحٗا جَمِيلٗا
English
O Prophet! say to thy wives, ‘If you desire the life of this world and its adornment, come then, I will provide for you and send you away in a handsome manner.
English Short Commentary
O Prophet! say to thy wives, ‘If you desire the life of this world and its adornment, come then, I will provide for you and send you away in a handsome manner;[2349]
2349. As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship. (close)
English Five Volume Commentary
O Prophet! say to thy wives, ‘If you desire the life of this world, and its adornment, come then, I will provide for you and send you away in a handsome manner.[3096]
3096. Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses. (close)
اُردو
اے نبی! اپنی بیویوں سے کہہ دے کہ اگر تم دنیا کی زندگی اور اس کی زینت چاہتی ہو تو آؤ میں تمہیں مالی فائدہ پہنچاؤں اور عمدگی کے ساتھ تمہیں رخصت کروں۔
اُردو تفسیر صغیر
اے نبی! اپنی بیویوں سے کہہ کہ اگر تم دنیا اور اس کی زینت چاہتی ہو تو آٶ میں تمہیں کچھ دنیوی سامان دے دیتا ہوں اور تم کو نیک طریق سے رخصت کر دیتا ہوں۔
Français
Ô Prophète ! Dis à tes épouses : « Si vous désirez la vie de ce monde et sa parure, venez alors, je vous accorderai des avantages pécuniaires et je vous renverrai d’une manière bienséante.
Español
¡Oh, Profeta! di a tus esposas: “Si deseáis la vida de este mundo y sus adornos, venid pues; os proveeré y os liberaré de manera decorosa.
Deutsch
O Prophet! sprich zu deinen Frauen: "Wenn ihr das Leben in dieser Welt begehrt und seinen Schmuck, so kommt, ich will euch eine Gabe reichen und euch dann entlassen auf geziemende Weise.