مَا جَعَلَ اللّٰہُ لِرَجُلٍ مِّنۡ قَلۡبَیۡنِ فِیۡ جَوۡفِہٖ ۚ وَ مَا جَعَلَ اَزۡوَاجَکُمُ الّٰٓیِٴۡ تُظٰہِرُوۡنَ مِنۡہُنَّ اُمَّہٰتِکُمۡ ۚ وَ مَا جَعَلَ اَدۡعِیَآءَکُمۡ اَبۡنَآءَکُمۡ ؕ ذٰلِکُمۡ قَوۡلُکُمۡ بِاَفۡوَاہِکُمۡ ؕ وَ اللّٰہُ یَقُوۡلُ الۡحَقَّ وَ ہُوَ یَہۡدِی السَّبِیۡلَ ﴿۵﴾
مَّا جَعَلَ ٱللَّهُ لِرَجُلٖ مِّن قَلۡبَيۡنِ فِي جَوۡفِهِۦۚ وَمَا جَعَلَ أَزۡوَٰجَكُمُ ٱلَّـٰٓـِٔي تُظَٰهِرُونَ مِنۡهُنَّ أُمَّهَٰتِكُمۡۚ وَمَا جَعَلَ أَدۡعِيَآءَكُمۡ أَبۡنَآءَكُمۡۚ ذَٰلِكُمۡ قَوۡلُكُم بِأَفۡوَٰهِكُمۡۖ وَٱللَّهُ يَقُولُ ٱلۡحَقَّ وَهُوَ يَهۡدِي ٱلسَّبِيلَ
English
Allah has not made for any man two hearts in his breast; nor has He made those of your wives, from whom you keep away by calling them mothers, your real mothers, nor has He made your adopted sons your real sons. That is merely a word of your mouths; but Allah speaks the truth, and He guides to the right path.
English Short Commentary
Allah has not made for any man two hearts in his breast; nor has He made those of your wives from whom you keep away by calling them mothers,[2330] your mothers in fact, nor has He made those whom you[2331] adopt as sons, your sons in fact. These are merely the words of your mouths; but Allah declares the truth, and He guides to the right path.
2330. Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane). (close)
2331. Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast. Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the utterer of those words, nor can they alter hard facts of physical relationship. (close)
English Five Volume Commentary
Allah has not made for any man two hearts in his breast; nor has He made those of your wives from whom you keep away by calling them mothers, your real mothers, nor has He made your adopted sons your real sons. These are merely the words of your mouths; but Allah speaks the truth, and He guides to the right path.[3077]
3077. Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son. (close)
اُردو
اللہ نے کسی انسان کے سینے میں دو دل نہیں بنائے۔ اسی طرح اس نے تمہاری اُن بیویوں کو جنہیں تم ماں کہہ کر اپنے اوپر حرام کر لیتے ہو تمہاری مائیں نہیں بنایا۔ نہ ہی تمہارے منہ بولوں کو تمہارے بیٹے بنایا ہے۔ یہ محض تمہارے منہ کی باتیں ہیں اور اللہ حق (بات) بیان کرتا ہے اور وہی ہے جو (سیدھے) راستے کی طرف ہدایت دیتا ہے۔
اُردو تفسیر صغیر
اللہ نے کسی مرد کے سینہ میں دو دل نہیں بنائے اور نہ تمہاری بیویوں کو جن کو تم (بعض دفعہ) ماں کہہ بیٹھتے ہو تمہاری مائیں بنایا ہے اور نہ تمہارے لے پالکوں کو تمہارا بیٹا بنایا ہے۔ یہ سب تمہاری زبانی باتیں ہیں اور اللہ ہی سچی بات کہتا ہے اور وہی سیدھا راستہ دکھاتا ہے۔
Français
Allāh n’a fait pour aucun homme deux cœurs dans sa poitrine ; et Il ne change pas non plus vos femmes en vos vraies mères, avec lesquelles vous aviez rompu vos relations conjugales quand vous les appeliez mères et Il n’a pas non plus fait de vos fils adoptifs vos vrais fils. Ce n’est là qu’une parole de votre bouche ; tandis qu’Allāh dit la vérité, et Il guide vers le droit chemin.
Español
Al‑lah no ha creado para ningún hombre dos corazones en su pecho; ni convierte a vuestras esposas en vuestras madres por el mero hecho de que os dirijáis a ellas como a vuestras madres y os abstengáis por ello de mantener relaciones conyugales, ni tampoco convierte a vuestros ijos adoptados en vuestros hijos reales. Estas son meras palabras de vuestras bocas; mientras que Al‑lah dice la verdad, y os guía al camino recto.
Deutsch
Allah hat keinem Manne zwei Herzen in seinem Innern gegeben, noch hat Er jene unter euren Frauen, die ihr Mütter nennt, zu euren Müttern gemacht, noch hat Er eure angenommenen Söhne zu euren Söhnen gemacht. Das ist Gerede aus euren Mündern; Allah aber spricht die Wahrheit, und Er zeigt den Weg.
اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللّٰہِ ۚ فَاِنۡ لَّمۡ تَعۡلَمُوۡۤا اٰبَآءَہُمۡ فَاِخۡوَانُکُمۡ فِی الدِّیۡنِ وَ مَوَالِیۡکُمۡ ؕ وَ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ فِیۡمَاۤ اَخۡطَاۡتُمۡ بِہٖ ۙ وَ لٰکِنۡ مَّا تَعَمَّدَتۡ قُلُوۡبُکُمۡ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۶﴾
ٱدۡعُوهُمۡ لِأٓبَآئِهِمۡ هُوَ أَقۡسَطُ عِندَ ٱللَّهِۚ فَإِن لَّمۡ تَعۡلَمُوٓاْ ءَابَآءَهُمۡ فَإِخۡوَٰنُكُمۡ فِي ٱلدِّينِ وَمَوَٰلِيكُمۡۚ وَلَيۡسَ عَلَيۡكُمۡ جُنَاحٞ فِيمَآ أَخۡطَأۡتُم بِهِۦ وَلَٰكِن مَّا تَعَمَّدَتۡ قُلُوبُكُمۡۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمًا
English
Call them by the names of their fathers. That is more equitable in the sight of Allah. But if you know not their fathers, then they are your brothers in faith and your friends. And there is no blame on you in any mistake you may unintentionally make in this matter, but what matters is that which your hearts intend. And Allah is Most Forgiving, Merciful.
English Short Commentary
Call them after their fathers. That is more equitable in the sight of Allah. But if you know not their fathers, then they are your brothers in Faith and your friends. And there is no blame on you in respect of any mistake you may unintentionally make in this matter; but you will be called to account for that which your hearts purpose. And Allah is Most Forgiving, Ever Merciful.
English Five Volume Commentary
Call them by the names of their fathers. That is more equitable in the sight of Allah. But if you know not their fathers, then they are your brothers in faith and your friends. And there is no blame on you in respect of any mistake you may unintentionally make in this matter, but you will be called to account for that which your hearts intend. And Allah is Most Forgiving, Merciful.[3078]
3078. Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith." (close)
اُردو
ان کو ان کے آباءکے نام سے یاد کیا کرو۔ یہ اللہ کے نزدیک انصاف کے زیادہ قریب ہے۔ اور اگر تم ان کے آباءکو نہ جانتے ہو تو پھر وہ دینی معاملات میں تمہارے بھائی اور تمہارے دوست ہیں۔ اور اس معاملہ میں جو تم غلطی کر چکے ہو اس کا تم پر کوئی گناہ نہیں۔ ہاں مگر وہ (گناہ ہے) جو تمہارے دلوں نے باِلارادہ کمایا اور اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
(چاہیے کہ) ان (لے پالکوں) کو ان کے باپوں کا بیٹا کہہ کر پکارو۔ یہ اللہ کے نزدیک زیادہ منصفانہ فعل ہے اور اگر تم کو معلوم نہ ہو کہ ان کے باپ کون ہیں تو (بہرحال) وہ تمہارے دینی بھائی ہیں اور دینی دوست ہیں اور جو تم غلطی سے پہلے کر چکے ہو اس کے متعلق تم پر کوئی گناہ نہیں‘ لیکن جس بات پر تمہارے دل پختہ ارادہ کر بیٹھے ہوں (وہ قابل سزا ہے) اور اللہ (ہرتوبہ کرنے والے کے لئے) بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Appelez-les du nom de leur père. Cela est plus équitable aux yeux d’Allāh. Mais si vous ne connaissez pas leur père, alors ils sont vos frères dans la foi, et vos amis. Et il n’y a aucun péché de votre part si vous avez fait une erreur quelconque à cet égard, excepté ce que vos cœurs ont fait intentionnellement. Et Allāh est Très-Pardonnant, Miséricordieux.
Español
Llamadles por los nombres de sus padres. Esto es más equitativo a la vista de Al‑lah. Pero si no conocéis a sus padres, ellos son vuestros hermanos en la fe y vuestros amigos. No se os puede chacar nada por cualquier error sin intención que cometáis en este asunto, salvo lo que vuestros corazones deliberadamente desearon. Pues Al‑lah es el Sumo Indulgente, Misericordioso.
Deutsch
Nennt sie nach ihren Vätern. Das ist billiger vor Allah. Wenn ihr jedoch ihre Väter nicht kennt, so sind sie eure Brüder im Glauben und eure Freunde. Und was ihr versehentlich darin gefehlt habt, das ist euch keine Sünde, sondern nur das, was eure Herzen vorsätzlich tun. Und Allah ist allverzeihend, barmherzig.
اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ وَ اَزۡوَاجُہٗۤ اُمَّہٰتُہُمۡ ؕ وَ اُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَ الۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیٰٓئِکُمۡ مَّعۡرُوۡفًا ؕ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا ﴿۷﴾
ٱلنَّبِيُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِهِمۡۖ وَأَزۡوَٰجُهُۥٓ أُمَّهَٰتُهُمۡۗ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَٰجِرِينَ إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآئِكُم مَّعۡرُوفٗاۚ كَانَ ذَٰلِكَ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا
English
The Prophet is nearer to the believers than their own selves, and his wives are as mothers to them. And blood relations are nearer to one another, according to the Book of Allah, than the rest of the believers from among the Helpers as well as the Emigrants, except that you show kindness to your friends. That also is written down in the Book.
English Short Commentary
The Prophet is nearer to the believers than their own selves, and his wives are as mothers[2332] to them. [a]And blood-relations are nearer to one another, according to the Book of Allah, than other believers from among the Helpers and the Emigrants except that you show kindness to your friends.[2333] This also is written down in the Book.
2332. The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. (close)
2333. The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were expected to treat one another like brothers. (close)
English Five Volume Commentary
The Prophet is nearer to the believers than their own selves, and his wives are as mothers to them. [a]And blood relations are nearer to one another, according to the Book of Allah, than the rest of the believers from among the Helpers as well as the Migrants, except that you show kindness to your friends. This also is written down in the Book.[3079]
3079. Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers. (close)
اُردو
نبی مومنوں پر اُن کی اپنی جانوں سے بھی زیادہ حق رکھتا ہے اور اُس کی بیویاں اُن کی مائیں ہیں۔ اور جہاں تک رِحمی رشتے والوں کا تعلق ہے تو ان میں سے بعض اللہ کی کتاب میں (مندرج احکام کے مطابق) بعض پر اوّلیت رکھتے ہیں بہ نسبت دوسرے مومنین اور مہاجرین کے۔ سوائے اس کے کہ تم اپنے دوستوں سے (بطور احسان) کوئی نیک سلوک کرو۔ یہ سب باتیں کتاب میں لکھی ہوئی موجود ہیں۔
اُردو تفسیر صغیر
نبی مومنوں سے ان کی اپنی جانوں کی نسبت بھی زیادہ قریب ہے اور اس کی بیویاں ان کی مائیں ہیں اور رحمی رشتہ داروں میں سے اللہ کی کتاب کے مطابق بعض بعض سے زیادہ قریبی ہیں۔ بہ نسبت (غیر رشتہ دار) مومنوں اور مہاجروں کے ہاں تمہارا اپنے دوستوں سے نیک سلوک کرنا (جائز ہے) یہ بات قرآن میں لکھی جا چکی ہے۔
Français
Le Prophète est plus proche des croyants que leurs propres personnes ; et ses femmes sont comme des mères pour eux. Et, d’après le Livre d’Allāh, les parents par le sang sont plus proches les uns des autres que le reste d’entre les croyants ou d’entre les Emigrants, hormis des actes de bonté envers vos amis intimes. Voilà ce qui est inscrit dans le Livre de la Nature.
Español
El Profeta está más cercano a los creyentes que ellos mismos, y sus esposas son como madres para ellos. Y algunos vínculos de sangre de entre los creyentes y los emigrantes están más cerca que otros en el Libro de Al‑lah, salvo los favores voluntarios que queráis conceder, con bondad, a vuestros amigos personales. Esto es lo que está inscrito en el Libro de la Naturaleza.
Deutsch
Der Prophet steht den Gläubigen näher als sie sich selber, und seine Frauen sind ihre Mütter. Und Blutsverwandte sind einander näher, gemäß dem Buche Allahs, als die (übrigen) Gläubigen und die Ausgewanderten, es sei denn, dass ihr euren Freunden Güte erweist. Das ist in dem Buche niedergeschrieben.
وَ اِذۡ اَخَذۡنَا مِنَ النَّبِیّٖنَ مِیۡثَاقَہُمۡ وَ مِنۡکَ وَ مِنۡ نُّوۡحٍ وَّ اِبۡرٰہِیۡمَ وَ مُوۡسٰی وَ عِیۡسَی ابۡنِ مَرۡیَمَ ۪ وَ اَخَذۡنَا مِنۡہُمۡ مِّیۡثَاقًا غَلِیۡظًا ۙ﴿۸﴾
وَإِذۡ أَخَذۡنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَٰقَهُمۡ وَمِنكَ وَمِن نُّوحٖ وَإِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَى ٱبۡنِ مَرۡيَمَۖ وَأَخَذۡنَا مِنۡهُم مِّيثَٰقًا غَلِيظٗا
English
And remember when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed took from them a solemn covenant;
English Short Commentary
And call to mind [b]when We took from the Prophets their covenant, and from thee, and from Noah and Abraham, and Moses and Jesus, son of Mary, and We, indeed, took from them a solemn covenant;[2334]
2334. The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 433. (close)
English Five Volume Commentary
And remember [a]when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary; and We indeed took from them a solemn covenant;[3080]
3080. Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82. (close)
اُردو
اور جب ہم نے نبیوں سے ان کا عہد لیا اور تجھ سے بھی اورنوح سے اور ابراہیم اور موسیٰ اور عیسیٰ ابن مریم سے۔ اور ہم نے ان سے بہت پختہ عہد لیا تھا۔
اُردو تفسیر صغیر
اور (یاد کرو) جب کہ ہم نے نبیوں سے ان پر عائد کردہ ایک خاص بات کا وعدہ لیا تھا اور تجھ سے بھی (وعدہ لیا تھا) اور نوح اور ابراہیم اور موسیٰ اور عیسیٰ ابن مریم سے بھی اور ہم نے ان سب سے پختہ عہد لیا تھا۔
Français
Et souviens-toi quand Nous prîmes des Prophètes leur engagement, et de toi, et de Noé, et d’Abraham, et de Moïse, et de Jésus, fils de Marie. Et Nous prîmes d’eux en vérité un engagement solennel ;
Español
Y acuérdate de cuando establecimos el pacto con los Profetas, así como contigo, y con Noé, Abraham, Moisés y Jesús, el hijo de María, pues en verdad establecimos con ellos una solemne alianza;
Deutsch
Und (gedenke der Zeit) da Wir mit den Propheten den Bund eingingen, und mit dir, und mit Noah und Abraham und Moses und mit Jesus, dem Sohn der Maria. Wir gingen mit ihnen einen feierlichen Bund ein;
لِّیَسۡـَٔلَ الصّٰدِقِیۡنَ عَنۡ صِدۡقِہِمۡ ۚ وَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا اَلِیۡمًا ٪﴿۹﴾
لِّيَسۡـَٔلَ ٱلصَّـٰدِقِينَ عَن صِدۡقِهِمۡۚ وَأَعَدَّ لِلۡكَٰفِرِينَ عَذَابًا أَلِيمٗا
English
That He may question the truthful about their truthfulness. And for the disbelievers He has prepared a painful punishment.
English Short Commentary
That Allah may question the truthful about their truthfulness. [a]And for the disbelievers He has prepared a painful punishment.
English Five Volume Commentary
That He may question the truthful about their truthfulness. [a]And for the disbelievers He has prepared a painful punishment.[3081]
3081. Commentary:
The verse signifies that without the revelation of a Divine Law, man could not be held responsible for his actions. (close)
اُردو
تاکہ وہ سچوں سے ان کی سچائی کے متعلق سوال کرے اور کافروں کے لئے اس نے دردناک عذاب تیار کیاہے۔
اُردو تفسیر صغیر
تا کہ اللہ سچوں سے ان کے سچ کے متعلق سوال کرے اور کافروں کے لئے اس نے ایک دردناک عذاب تیار کیا ہے۔
Français
Afin qu’Il puisse interroger les véridiques sur leur vérité. Et pour les mécréants Il a préparé un châtiment douloureux.
Español
Para que Él interrogue a los veraces sobre su veracidad. Mas para los incrédulos ha preparado un doloroso castigo.
Deutsch
auf dass Er die Wahrhaftigen nach ihrer Wahrhaftigkeit befragen möchte. Und für die Ungläubigen hat Er eine schmerzliche Strafe bereitet.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَآءَتۡکُمۡ جُنُوۡدٌ فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا وَّ جُنُوۡدًا لَّمۡ تَرَوۡہَا ؕ وَ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا ۚ﴿۱۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ جَآءَتۡكُمۡ جُنُودٞ فَأَرۡسَلۡنَا عَلَيۡهِمۡ رِيحٗا وَجُنُودٗا لَّمۡ تَرَوۡهَاۚ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا
English
O ye who believe! remember the favour of Allah on you when there came down upon you hosts, and We sent against them a wind and hosts that you saw not. And Allah sees what you do.
English Short Commentary
O ye who believe, remember the favour of Allah to you when there came against you hosts,[2335] and We sent against them a wind and hosts[2336] that you saw not. And Allah sees what you do.
2335. With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force. (close)
2336. Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad"). (close)
English Five Volume Commentary
O ye who believe, remember the favour of Allah upon you when there came against you hosts, and We sent against them a wind and hosts that you saw not. And Allah sees what you do.[3082]
3082. Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. (close)
اُردو
اے لوگو جو ایمان لائے ہو! اپنے اوپر اللہ کی نعمت کو یاد کرو جب تمہارے پاس لشکر آئے تھے تو ہم نے ان کے خلاف ایک ہَوا بھیجی اور ایسے لشکر بھیجے جن کو تم دیکھ نہیں رہے تھے۔ اور یقیناً اللہ جو تم کرتے ہو اس پر گہری نظر رکھنے والا ہے۔
اُردو تفسیر صغیر
اے مومنو! اللہ کی اس نعمت کو یاد کرو جو اس نے تم پر اس وقت کی جبکہ تم پر کچھ لشکر چڑھ آئے تھے اور ہم نے ان کی طرف ایک ہوا بھیجی تھی اور ایسے لشکر بھیجے تھے جن کو تم نہیں دیکھتے تھے اور اللہ تمہارے اعمال کو خوب دیکھتا ہے۔
Français
Ô vous qui croyez ! Souvenez-vous de la grâce d’Allāh sur vous lorsque des armées vous sont venues, et que Nous envoyâmes contre elles un vent et des armées que vous n’avez pas vues. Et Allāh voit bien tout ce que vous faites.
Español
¡Oh creyentes!, acordaos del favor de Al‑lah para vosotros cuando cayeron ejércitos sobre vosotros, y enviamos contra ellos a un viento y a ejércitos que vosotros no veíais. Mas Al‑lah ve lo que hacéis.
Deutsch
O die ihr glaubt! Gedenket der Gnade Allahs gegen euch, da Heerscharen wider euch heranrückten; und Wir sandten gegen sie einen Wind und Heerscharen, die ihr nicht saht. Und Allah sieht, was ihr tut.
اِذۡ جَآءُوۡکُمۡ مِّنۡ فَوۡقِکُمۡ وَ مِنۡ اَسۡفَلَ مِنۡکُمۡ وَ اِذۡ زَاغَتِ الۡاَبۡصَارُ وَ بَلَغَتِ الۡقُلُوۡبُ الۡحَنَاجِرَ وَ تَظُنُّوۡنَ بِاللّٰہِ الظُّنُوۡنَا ﴿۱۱﴾
إِذۡ جَآءُوكُم مِّن فَوۡقِكُمۡ وَمِنۡ أَسۡفَلَ مِنكُمۡ وَإِذۡ زَاغَتِ ٱلۡأَبۡصَٰرُ وَبَلَغَتِ ٱلۡقُلُوبُ ٱلۡحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
English
When they came upon you from above you, and from below you, and when your eyes became distracted, and your hearts reached to the throats, and you thought diverse thoughts about Allah.
English Short Commentary
When they came upon you from above you, and from below you,[2337] and when your eyes became distracted, and your hearts reached up to your throats, and you thought diverse thoughts about Allah.
2337. The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13). (close)
English Five Volume Commentary
When they came upon you from above you, and from below you, and when your eyes became distracted, and your hearts reached to the throats, and you thought diverse thoughts about Allah.[3083]
3083. Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two. (close)
اُردو
جب وہ تمہارے پاس تمہارے اوپر کی طرف سے بھی اور تمہارے نشیب کی طرف سے بھی آئے اور جب آنکھیں پتھرا گئیں اور دل (اچھلتے ہوئے) ہنسلیوں تک جا پہنچے اور تم لوگ اللہ پر طرح طرح کے گمان کررہے تھے۔
اُردو تفسیر صغیر
(ہاں! اس وقت کو یاد کرو) جبکہ تمہارے مخالف تمہاری اوپر کی طرف سے بھی (یعنی پہاڑی کی طرف سے بھی) اور نیچے کی طرف سے بھی (یعنی نشیب کی طرف سے بھی) آگئے تھے اور جبکہ آنکھیں گھبرا کر ٹیڑھی ہو گئی تھیں اور دل دھڑکتے ہوئے حلق تک آگئے تھے اور تم اللہ کے متعلق مختلف شکوک میں مبتلا ہو گئے تھے۔
Français
Lorsqu’ils tombèrent sur vous d’au-dessus de vous et d’en dessous de vous, et que vos regards devinrent éperdus, et que vos cœurs vous montèrent à la gorge, et que vous avez pensé des suppositions indignes au sujet d’Allāh.
Español
Cuando llegaron sobre vosotros desde arriba y desde abajo, cuando vuestros ojos se distrajeron y vuestros corazones saltaron a vuestras gargantas, y mantuvisteis pensamientos rebeldes sobre Al‑lah.
Deutsch
Da sie über euch kamen von oben her und von unten her, und da (eure) Blicke wild waren und die Herzen in die Kehlen stiegen und ihr verschiedene Gedanken hegtet über Allah.
ہُنَالِکَ ابۡتُلِیَ الۡمُؤۡمِنُوۡنَ وَ زُلۡزِلُوۡا زِلۡزَالًا شَدِیۡدًا ﴿۱۲﴾
هُنَالِكَ ٱبۡتُلِيَ ٱلۡمُؤۡمِنُونَ وَزُلۡزِلُواْ زِلۡزَالٗا شَدِيدٗا
English
There and then were the believers sorely tried, and they were shaken with a violent shaking.
English Short Commentary
Then were the believers sorely tried, [a]and they were shaken with a violent shaking.
English Five Volume Commentary
There and then were the believers sorely tried, [a]and they were shaken with a violent shaking.
اُردو
وہاں مومن ابتلاءمیں ڈالے گئے اور سخت (آزمائش کے) جھٹکے دیئے گئے۔
اُردو تفسیر صغیر
اس وقت مومن ایک (بڑے) ابتلا میں ڈال دئیے گئے تھے اور سخت ہلا دئیے گئے تھے۔
Français
Là les croyants furent durement éprouvés, et ils furent secoués d’une secousse violente.
Español
Allí y entonces fueron probados amargamente los creyentes, y agitados con una violenta agitación.
Deutsch
Da wurden die Gläubigen geprüft, und sie wurden erschüttert in heftiger Erschütterung.
وَ اِذۡ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ مَّا وَعَدَنَا اللّٰہُ وَ رَسُوۡلُہٗۤ اِلَّا غُرُوۡرًا ﴿۱۳﴾
وَإِذۡ يَقُولُ ٱلۡمُنَٰفِقُونَ وَٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ مَّا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥٓ إِلَّا غُرُورٗا
English
And when the hypocrites and those in whose hearts was a disease said, ‘Allah and His Messenger promised us nothing but a delusion.’
English Short Commentary
[b]And call to mind when the Hypocrites and those in whose hearts was a disease said, ‘Allah and His Messenger promised us only delusion;’
English Five Volume Commentary
[b]And when the hypocrites and those in whose hearts was a disease said, ‘Allah and His Messenger promised us nothing but a delusion.’
اُردو
اور جب منافقوں نے اور ان لوگوں نے جن کے دلوں میں مرض تھا، کہا ہم سے اللہ اور اس کے رسول نے دھوکے کے سوا کوئی وعدہ نہیں کیا۔
اُردو تفسیر صغیر
اور (اس وقت کو بھی یاد کرو) جبکہ منافق اور جن لوگوں کے دلوں میں بیماری تھی‘ کہنے لگ گئے تھے کہ اللہ اور اس کے رسول نے ہم سے صرف ایک جھوٹا وعدہ کیا تھا۔
Français
Et lorsque les hypocrites, et ceux dans le cœur de qui siégeait une maladie, dirent : « Allāh et Son Messager ne nous ont rien promis d’autre qu’une tromperie. »
Español
Cuando los hipócritas y los de corazón enfermo dijeron: “Al‑lah y Su Mensajero no nos han prometido más que un engaño”.
Deutsch
Und da die Heuchler und die, in deren Herzen Krankheit ist, sprachen: "Allah und Sein Gesandter haben uns bloßen Trug verheißen."
وَ اِذۡ قَالَتۡ طَّآئِفَۃٌ مِّنۡہُمۡ یٰۤاَہۡلَ یَثۡرِبَ لَا مُقَامَ لَکُمۡ فَارۡجِعُوۡا ۚ وَ یَسۡتَاۡذِنُ فَرِیۡقٌ مِّنۡہُمُ النَّبِیَّ یَقُوۡلُوۡنَ اِنَّ بُیُوۡتَنَا عَوۡرَۃٌ ؕۛ وَ مَا ہِیَ بِعَوۡرَۃٍ ۚۛ اِنۡ یُّرِیۡدُوۡنَ اِلَّا فِرَارًا ﴿۱۴﴾
وَإِذۡ قَالَت طَّآئِفَةٞ مِّنۡهُمۡ يَـٰٓأَهۡلَ يَثۡرِبَ لَا مُقَامَ لَكُمۡ فَٱرۡجِعُواْۚ وَيَسۡتَـٔۡذِنُ فَرِيقٞ مِّنۡهُمُ ٱلنَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوۡرَةٞ وَمَا هِيَ بِعَوۡرَةٍۖ إِن يُرِيدُونَ إِلَّا فِرَارٗا
English
And when a party of them said, ‘O people of Yathrib‡, you have possibly no stand against the enemy, therefore turn back.’ And a section of them even asked leave of the Prophet, saying, ‘Our houses are exposed and defenceless.’ And they were in truth not exposed. They only sought to flee away.
English Short Commentary
And when a party of them said, ‘O people of Yathrib,[2337A] you can possibly make no stand against the enemy, therefore turn back.’[2338] And a section of them even asked leave of the Prophet, saying, ‘Our houses are exposed,’ whereas they were not exposed. They only sought to flee.
2337A. This was the name of Medina before the Hijrah. (close)
2338. The words mean, 'Return to your old faith, or go back to your homes.' (close)
English Five Volume Commentary
And when a party of them said, ‘O people of Yathrib, you have possibly no stand against the enemy, therefore turn back.’ And a section of them even asked leave of the Prophet, saying, ‘Our houses are exposed and defenceless.’ And they were in truth not exposed. They only sought to flee away.[3084]
3084. Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes. (close)
اُردو
اور جب ان میں سے ایک گروہ نے کہا اے اہل یثرب! تمہارے ٹھہرنے کا کوئی موقع نہیں رہا پس واپس چلے جاؤ۔ اور ان میں سے ایک فریق نے نبی سے یہ کہتے ہوئے اجازت مانگنی شروع کی کہ یقیناً ہمارے گھر غیرمحفوظ ہیں۔ حالانکہ وہ غیرمحفوظ نہیں تھے۔ وہ محض بھاگنے کا ارادہ کئے ہوئے تھے۔
اُردو تفسیر صغیر
اور جبکہ ان سے ایک گروہ یہ بھی کہنے لگ گیا تھا کہ اے مدینہ کے لوگو! (اب) تمہارے لئے کوئی ٹھکانا نہیں پس (اسلام سے) مرتد ہو جاٶ‘ اور ان میں سے ایک گروہ نبی سے اجازت مانگنے لگ گیا تھا اور کہنے لگ گیا تھا کہ ہمارے گھر دشمن کی زد میں ہیں حالانکہ وہ دشمن کی زد میں نہیں تھے وہ صرف بھاگنے کا ارادہ کر رہے تھے۔
Français
Et lorsqu’un groupe d’entre eux dit : « Ô gens de Yathrib, vous ne pouvez pas résister à l’ennemi ; repartez donc. » Et une section d’entre eux demanda même au Prophète la permissionde partir, disant : « Nos maisons sont exposées et sans défense. » Et elles n’étaient pas en fait exposées. Ils ne cherchaient qu’à s’enfuir.
Español
Y cuando un grupo de ellos dijeron: “Oh, pueblo de Yazrib, tal vez no podáis resistir al enemigo; volveos, pues”. Y un grupo de ellos incluso pidió permiso al Profeta iciendo: “Nuestras casas están expuestas e indefensas”. Y en verdad no estaban expuestas. Sólo intentaban huir.
Deutsch
Und da eine Anzahl von ihnen sprach: "O ihr Leute von Jathrib, ihr könnt nicht standhalten, drum gehet zurück." Und ein Teil von ihnen bat (sogar) den Propheten um Erlaubnis und sprach: "Unsere Häuser sind entblößt." Und sie waren nicht entblößt. Sie wollten eben nur fliehen.