یَّوۡمَ تَبۡیَضُّ وُجُوۡہٌ وَّ تَسۡوَدُّ وُجُوۡہٌ ۚ فَاَمَّا الَّذِیۡنَ اسۡوَدَّتۡ وُجُوۡہُہُمۡ ۟ اَکَفَرۡتُمۡ بَعۡدَ اِیۡمَانِکُمۡ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡفُرُوۡنَ ﴿۱۰۷﴾
يَوۡمَ تَبۡيَضُّ وُجُوهٞ وَتَسۡوَدُّ وُجُوهٞۚ فَأَمَّا ٱلَّذِينَ ٱسۡوَدَّتۡ وُجُوهُهُمۡ أَكَفَرۡتُم بَعۡدَ إِيمَٰنِكُمۡ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ

English
On the day when some faces shall be white, and some faces shall be black. As for those whose faces will be black, it will be said to them: ‘Did you disbelieve after believing? Taste, then, the punishment because you disbelieved.’
English Short Commentary
On the day [c]when some faces shall be white, and some faces shall be black.[455] As for those whose faces will be black, it will be said to them: ‘Did you disbelieve after believing? Taste, then, the punishment because you disbelieved.’
455. The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black. (close)
English Five Volume Commentary
On the day [a]when some faces shall be white, and some faces shall be black. As for those whose faces will be black, it will be said to them: ‘Did you disbelieve after believing? Taste, then, the punishment because of your disbelief.’[393]
393. Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief. (close)
اُردو
جس دن بعض چہرے روشن ہو جائیں گے اور بعض چہرے سیاہ پڑ جائیں گے۔ پس وہ لوگ جن کے چہرے سیاہ پڑ گئے (ان سے کہا جائے گا) کیا تم ایمان لانے کے بعد کافر ہو گئے تھے؟ پس عذاب کو چکھو اس وجہ سے کہ تم انکار کیا کرتے تھے۔
اُردو تفسیر صغیر
جس دن کہ بعض چہرے سفید ہوں گے اور بعض چہرے کالے ہوں گے۔ اور جن لوگوں کے چہرے کالے ہو جائیں گے (ان سے کہا جائے گا کہ) کیا (یہ سچ نہیں کہ) تم اپنے ایمان لانے کے بعد کافر ہو گئے تھے۔ اس لئے اپنے کافر ہونے کی وجہ سے اس عذاب کو چکھو۔
Français
Au jour où certains visages seront éclairés et où d’autres seront assombris ; et quant à ceux qui auront le visage assombri, on leur dira : « Avez-vous rejeté la foi après avoir cru ? Goûtez-donc le châtiment à cause de votre mécréance. »
Español
El día en que unos rostros serán blancos y otros negros. Y a cuantos tengan el rostro negro se les dirá: “¿Dejasteis de creer después de haber creído? Probad, pues, el castigo de vuestra incredulidad.”
Deutsch
An dem Tage, da manche Gesichter weiß sein werden und manche Gesichter schwarz, wird zu jenen, deren Gesichter schwarz sein werden (gesprochen): "Wurdet ihr ungläubig, nachdem ihr geglaubt hattet? So kostet die Strafe für euren Unglauben."
وَ اَمَّا الَّذِیۡنَ ابۡیَضَّتۡ وُجُوۡہُہُمۡ فَفِیۡ رَحۡمَۃِ اللّٰہِ ؕ ہُمۡ فِیۡہَا خٰلِدُوۡنَ ﴿۱۰۸﴾
وَأَمَّا ٱلَّذِينَ ٱبۡيَضَّتۡ وُجُوهُهُمۡ فَفِي رَحۡمَةِ ٱللَّهِۖ هُمۡ فِيهَا خَٰلِدُونَ
English
And as for those whose faces will be white, they will be in the mercy of Allah; therein will they abide.
English Short Commentary
And [a]as for those whose faces will be white, they will be in the mercy of Allah; therein will they abide.
English Five Volume Commentary
And [b]as for those whose faces will be white, they will be in the mercy of Allah; therein will they abide.
اُردو
اور جہاں تک اُن لوگوں کا تعلق ہے جن کے چہرے روشن ہو گئے تو وہ اللہ کی رحمت میں ہوں گے۔ وہ اس میں ہمیشہ رہنے والے ہیں۔
اُردو تفسیر صغیر
اور جن لوگوں کے چہرے سفید ہو جائیں گے وہ اللہ کی رحمت میں ہوں گے وہ اس میں رہتے چلے جائیں گے۔
Français
Quant à ceux qui auront le visage éclairé, ils seront dans la miséricorde d’Allāh et ils y demeureront éternellement.
Español
Y en cuanto a los que tengan el rostro blanco, estarán en la misericordia de Al-lah; y en ella morarán eternamente.
Deutsch
Jene aber, deren Gesichter weiß sein werden, werden in Allahs Gnade sein; darin werden sie verweilen.
تِلۡکَ اٰیٰتُ اللّٰہِ نَتۡلُوۡہَا عَلَیۡکَ بِالۡحَقِّ ؕ وَ مَا اللّٰہُ یُرِیۡدُ ظُلۡمًا لِّلۡعٰلَمِیۡنَ ﴿۱۰۹﴾
تِلۡكَ ءَايَٰتُ ٱللَّهِ نَتۡلُوهَا عَلَيۡكَ بِٱلۡحَقِّۗ وَمَا ٱللَّهُ يُرِيدُ ظُلۡمٗا لِّلۡعَٰلَمِينَ
English
These are the Signs of Allah, We rehearse them to thee while they comprise the truth; and Allah wills not any wrong to His creatures.
English Short Commentary
These are the Signs of Allah, comprising the Truth.[456] We rehearse them to thee and Allah desires not any injustice to His creatures.
456. The expression Bil-Haqq (lit. 'with truth' and translated as, comprising the truth) signifies, firstly, that these Signs or words of God are full of truth; secondly, they have come as a matter of right, i.e. you had a right to receive them; thirdly, this was the proper time for their revelation. See also 364. (close)
English Five Volume Commentary
These are the Signs of Allah, We rehearse them to thee while they comprise the truth; and Allah wills not any wrong to His creatures.[394]
394. Important Words:
The words بالحق (lit. 'with truth' and translated as, while they comprise the truth) signify, firstly, that these Signs or words of God are full of truths; secondly, that they have come as a matter of right, i.e. you had a right to receive them; thirdly, that this was the proper time for their recital. See also 3:4.
The words, Allah wills not any wrong, mean that by calling upon mankind to accept the Holy Prophet, God does not intend to cause them harm; in fact, He desires to have mercy on them. The interests of mankind required that a Prophet should have been sent to them. (close)
اُردو
یہ اللہ کی آیات ہیں۔ ہم انہیں تیرے سامنے حق کے ساتھ پڑھتے ہیں۔ اور اللہ جہانوں کے لئے کوئی ظلم نہیں چاہتا۔
اُردو تفسیر صغیر
یہ اللہ کی آیات ہیں جو حق پر مشتمل ہیں (اور) جنہیں ہم تجھے پڑھ کر سناتے ہیں اور اللہ تمام جہانوں پر کسی قسم کا ظلم کرنا نہیں چاہتا۔
Français
Voilà les Signes d’Allāh ; Nous te les récitons avec vérité, et Allāh ne veut aucune injustice pour Ses créatures.
Español
Éstos son los Signos de Al-lah. Te los recitamos porque aúnan la Verdad. Pues Al-lah no desea nada malo a Sus criaturas.
Deutsch
Dies sind die Wahrheit umfassende Zeichen Allahs, die Wir dir vortragen; und Allah will keine Ungerechtigkeit für die Welten.
وَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ وَ اِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ ﴿۱۱۰﴾٪
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
English
And to Allah belongs whatever is in the heavens and whatever is in the earth, and to Allah shall all affairs be returned for decision.
English Short Commentary
And [b]to Allah belongs whatever is in the heavens and whatever is in the earth, and to Allah shall all affairs be returned for decision.
English Five Volume Commentary
And [a]to Allah belongs whatever is in the heavens and whatever is in the earth, and to Allah shall all affairs be returned for decision.[395]
395. Commentary:
As whatever is in the heavens and in the earth belongs to God, so it was in the fitness of things that finally a Prophet with a universal mission should have been raised. The previous system of raising separate Prophets for separate peoples and separate periods was meant only by way of preparation. Now was the time of one God and one Prophet. (close)
اُردو
اور اللہ ہی کے لئے ہے جو آسمانوں میں ہے اور جو زمین میں ہے۔ اور اللہ ہی کی طرف تمام امور لوٹائے جائیں گے۔
اُردو تفسیر صغیر
اور جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے (سب) اللہ ہی کا ہے اور اللہ ہی کی طرف تمام امور کو لوٹایا جائے گا۔
Français
Et à Allāh appartiennent tout ce qui est dans les cieux et tout ce qui est sur la terre ; et c’est à Allāh que toutes les affaires seront ramenées pour Sa décision.
Español
Y a Al-lah pertenece cuanto hay en los cielos y en la tierra; y a Al-lah se someterán todos los asuntos.
Deutsch
Allahs ist, was in den Himmeln und was auf Erden ist, und Allah sollen die Dinge vorgelegt werden.
کُنۡتُمۡ خَیۡرَ اُمَّۃٍ اُخۡرِجَتۡ لِلنَّاسِ تَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَ تَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ وَ تُؤۡمِنُوۡنَ بِاللّٰہِ ؕ وَ لَوۡ اٰمَنَ اَہۡلُ الۡکِتٰبِ لَکَانَ خَیۡرًا لَّہُمۡ ؕ مِنۡہُمُ الۡمُؤۡمِنُوۡنَ وَ اَکۡثَرُہُمُ الۡفٰسِقُوۡنَ ﴿۱۱۱﴾
كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَٰبِ لَكَانَ خَيۡرٗا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَٰسِقُونَ
English
You are the best people raised for the good of mankind; you enjoin what is good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have surely been better for them. Some of them are believers, but most of them are disobedient.
English Short Commentary
[c]You are the best people, raised for the good of mankind; [d]you enjoin good and forbid evil[457] and believe in Allah. And if the People of the Book had believed, it would have, surely, been better for them. Some of them are believers, but most of them are transgressors.
457. The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions. (close)
English Five Volume Commentary
[b]You are the best people raised for the good of mankind; [c]you enjoin what is good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have, surely, been better for them. Some of them are believers, but most of them are disobedient.[396]
396. Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence. (close)
اُردو
تم بہترین امّت ہو جو تمام انسانوں کے فائدہ کے لئے نکالی گئی ہو۔ تم اچھی باتوں کا حکم دیتے ہو اور بری باتوں سے روکتے ہو اور اللہ پر ایمان لاتے ہو۔ اور اگر اہل کتاب بھی ایمان لے آتے تو یہ ان کے لئے بہت بہتر ہوتا۔ ان میں مومن بھی ہیں مگر اکثر ان میں سے فاسق لوگ ہیں۔
اُردو تفسیر صغیر
تم (سب سے) بہتر جماعت ہو جسے لوگوں کے (فائدہ کے) لئے پیدا کیا گیا ہے۔ تم نیکی کی ہدایت کرتے ہو اور بدی سے روکتے ہو۔ اور اللہ پر ایمان رکھتے ہو۔ اور اگر اہل کتاب بھی ایمان لاتے تو ان کے لئے بہتر ہوتا۔ ان میں سے بعض مومن بھی ہیں اور اکثر ان میں سے نافرمان ہیں۔
Français
Vous êtes le meilleur peuple, suscité pour le bien de l’humanité ; vous enjoignez ce qui est bien, vous interdisez le mal, et vous croyez en Allāh. Et si les Gens du Livre avaient cru, cela aurait été meilleur pour eux. Certains d’entre eux sont croyants, mais la plupart d’entre eux sont des pervers.
Español
Sois el mejor pueblo, exaltado para el bien de la humanidad; ordenáis lo bueno, prohibís lo malo y creéis en Al-lah. Y si el Pueblo del Libro hubiese creído, en verdad hubiese sido mejor para ellos. Algunos de ellos son creyentes, pero en su mayoría son desobedientes.
Deutsch
Ihr seid das beste Volk, hervorgebracht zum Wohl der Menschheit; ihr gebietet das Gute und verwehrt das Böse und glaubt an Allah. Und wenn das Volk der Schrift auch (diese Anweisung Allahs) annähme, wahrlich würde es ihnen besser frommen. Manche von ihnen nehmen (sie) an, doch die meisten ihrer sind ungehorsam.
لَنۡ یَّضُرُّوۡکُمۡ اِلَّاۤ اَذًی ؕ وَ اِنۡ یُّقَاتِلُوۡکُمۡ یُوَلُّوۡکُمُ الۡاَدۡبَارَ ۟ ثُمَّ لَا یُنۡصَرُوۡنَ ﴿۱۱۲﴾
لَن يَضُرُّوكُمۡ إِلَّآ أَذٗىۖ وَإِن يُقَٰتِلُوكُمۡ يُوَلُّوكُمُ ٱلۡأَدۡبَارَ ثُمَّ لَا يُنصَرُونَ
English
They cannot harm you save a slight hurt; and if they fight you, they shall show you their backs. Then they shall not be helped.
English Short Commentary
They cannot harm you save that they may cause you slight hurt; and [a]if they fight you, they will turn their backs to you. Then they shall not be helped.
English Five Volume Commentary
They cannot harm you save a slight hurt; and [a]if they fight you, they shall show you their backs. Then they shall not be helped.[397]
397. Commentary:
The words, they cannot harm you save a slight hurt, signify that Jews, in spite of their great enmity to Islam, will not be able to do Muslims more than a slight injury, and this is what actually happened.
The words, they shall show you their backs, contain a prophecy which met with its fulfilment three times by the defeat at Medina of the hostile Jewish tribes who made common cause with the Arab tribes. They were guilty of treachery and met with the punishment they deserved.
The words are equally applicable to the enemies of Islam in general. Preaching of the Divine Message can bring upon Muslims only temporary trouble. If they persevere in preaching with sincerity and patience, they are sure to come out successful in their endeavour. On the other hand, if the enemies of Islam take up arms against Muslims for their preaching of Islam, God will help the latter against their enemies and grant them victory. (close)
اُردو
وہ تمہیں معمولی تکلیف کے سوا ہرگز نقصان نہیں پہنچا سکیں گے۔ اور اگر وہ تم سے قتال کریں گے تو ضرور تمہیں پیٹھ دکھا جائیں گے۔ پھر و ہ مدد نہیں دئیے جائیں گے۔
اُردو تفسیر صغیر
یہ (لوگ) معمولی ایذا دہی کے سوا تمہیں کوئی نقصان نہیں پہنچا سکتے اور اگر وہ تم سے جنگ کریں گے تو تمہاری طرف پیٹھیں پھیر کر بھاگ جائیں گے۔ پھر انہیں کسی طرف سے بھی مدد نہیں مل سکے گی۔
Français
Ils ne peuvent vous faire de mal, si ce n’est qu’une légère blessure ; et s’ils vous combattent, ils vous tourneront le dos en déroute. Alors personne ne leur viendra en aide.
Español
No os perjudicarán, salvo con ligero daño; y si os combaten os volverán la espalda. Entonces quedarán sin ayuda.
Deutsch
Sie können euch nur geringen Schaden zufügen; und wenn sie wider euch kämpfen, werden sie euch den Rücken kehren. Dann werden sie keine Hilfe finden.
ضُرِبَتۡ عَلَیۡہِمُ الذِّلَّۃُ اَیۡنَ مَا ثُقِفُوۡۤا اِلَّا بِحَبۡلٍ مِّنَ اللّٰہِ وَ حَبۡلٍ مِّنَ النَّاسِ وَ بَآءُوۡ بِغَضَبٍ مِّنَ اللّٰہِ وَ ضُرِبَتۡ عَلَیۡہِمُ الۡمَسۡکَنَۃُ ؕ ذٰلِکَ بِاَنَّہُمۡ کَانُوۡا یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَ یَقۡتُلُوۡنَ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ ؕ ذٰلِکَ بِمَا عَصَوۡا وَّ کَانُوۡا یَعۡتَدُوۡنَ ﴿۱۱۳﴾٭
ضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ أَيۡنَ مَا ثُقِفُوٓاْ إِلَّا بِحَبۡلٖ مِّنَ ٱللَّهِ وَحَبۡلٖ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٖ مِّنَ ٱللَّهِ وَضُرِبَتۡ عَلَيۡهِمُ ٱلۡمَسۡكَنَةُۚ ذَٰلِكَ بِأَنَّهُمۡ كَانُواْ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ

English
Smitten shall they be with abasement wherever they are found, unless they have protection from Allah, or protection from men. They have incurred the wrath of Allah, and smitten are they with wretchedness. That is because they would reject the Signs of Allah and kill the Prophets unjustly. That is because they rebelled and used to transgress.
English Short Commentary
They shall be [b]smitten with abasement wherever they are found[458] unless they are protected by a covenant with Allah or by a covenant with men. They have incurred the wrath of Allah, and have been smitten with wretchedness. [c]That is because they rejected the Signs of Allah and sought to slay the Prophets unjustly. That is because they rebelled and used to transgress.
458. The verse contains an important and far-reaching prophecy regarding the Jews, viz. that they are for ever doomed to disgrace and humiliation and to live in subjection to others. The history of the Jewish people from the time of the Holy Prophet up to the present day bears eloquent testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not excepted, the Jews have been the victim of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. The establishment of the State of Israel is but a temporary phase in the life of Jewry. (close)
English Five Volume Commentary
[b]Smitten shall they be with abasement wherever they are found, unless they have protection from Allah, or protection from men. They have incurred the wrath of Allah, and smitten are they with wretchedness. [c]That is because they would reject the Signs of Allah and kill the Prophets unjustly. That is because they rebelled and used to transgress.[398]
398. Important Words:
حبل (protection). See 3:104.
المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).
Commentary:
This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.
The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.
The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.
The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.
The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet. (close)
اُردو
ان پر ذلت (کی مار) ڈالی گئی جہاں کہیں بھی وہ پائے گئے۔ سوائے ان کے جو اللہ کے عہد اور لوگوں کے عہد (کی پناہ) میں ہیں۔ اور وہ اللہ کے غضب کے ساتھ واپس لوٹے اور ان پر بے بسی (کی مار) ڈالی گئی۔ یہ اس لئے ہوا کہ وہ اللہ کے نشانات کا انکار کیا کرتے تھے اور وہ انبیاءکی ناحق سخت مخالفت کرتے تھے۔ یہ اس سبب سے ہوا جو انہوں نے نافرمانی کی اور وہ حّدِ اعتدال سے گزر جایا کرتے تھے۔
اُردو تفسیر صغیر
جہاں کہیں بھی وہ پائے جائیں ان پر ذلت نازل کی گئی ہے سوائے اس کہ وہ اللہ کے کسی عہد (کی) یا لوگوں کے کسی عہد کی پناہ میں آجائیں (اس ذلت سے بچ نہیں سکتے) اور وہ اللہ کے غضب کا مورد بن گئے ہیں اور بے بسی (کی حالت) ان کے ساتھ لازم کر دی گئی ہے۔ یہ اس سبب سے (کیا گیا) ہے کہ وہ اللہ کی آیتوں کا انکار کرتے تھے اور بلاوجہ نبیوں کو قتل کرنا چاہتے تھے (اور) یہ بات ان کے نافرمانی کرنے اور حد سے بڑھے ہوئے ہونے کے سبب سے (ان میں پائی جاتی) تھی۔
Français
Où qu’ils se trouvent, ils seront frappés d’avilissement, à moins d’être protégés par un pacte avec Allāh ou par un pacte conclu avec les hommes. Ils se sont attiré la colère d’Allāh et ils sont frappés de misère. C’est parce qu’ils ont rejeté les Signes d’Allāh, et ont voulu tuer les Prophètes injustement. C’est parce qu’ils se sont révoltés et étaient habitués à transgresser.
Español
Serán afligidos con la humillación donde quiera que se encuentren, a menos que tengan la protección de Al-lah o la protección de los hombres. Han incurrido en la cólera de Al-lah y sufrieron la miseria. Todo ello por haber rechazado los Signos de Al-lah y matado injustamente a los Profetas. Todo ello por haberse rebelado y ser pecadores.
Deutsch
Mit Schmach sollen sie geschlagen werden, wo immer sie angetroffen werden, außer in einem Bund mit Allah oder in einem Bund mit den Menschen. Sie haben Allahs Zorn erregt; und mit Elend sind sie geschlagen darum, dass sie Allahs Zeichen verwarfen und die Propheten widerrechtlich töten wollten. Dies, weil sie Empörer waren und das Maß überschritten.
لَیۡسُوۡا سَوَآءً ؕ مِنۡ اَہۡلِ الۡکِتٰبِ اُمَّۃٌ قَآئِمَۃٌ یَّتۡلُوۡنَ اٰیٰتِ اللّٰہِ اٰنَآءَ الَّیۡلِ وَ ہُمۡ یَسۡجُدُوۡنَ ﴿۱۱۴﴾
۞لَيۡسُواْ سَوَآءٗۗ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ أُمَّةٞ قَآئِمَةٞ يَتۡلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيۡلِ وَهُمۡ يَسۡجُدُونَ
English
They are not all alike. Among the People of the Book there is a party who stand by their covenant; they recite the word of Allah in the hours of night and prostrate themselves before Him.
English Short Commentary
[a]They are not all alike. Among the People of the Book there is a party who stand by their covenant;[459]they recite the Word of Allah in the hours of night and prostrate themselves before Him.
459. The words Ummatun Qa’imatun may also mean: (1) A party or people who perform fully and faithfully their duties; (2) a people who stand up for Prayer in the latter part of the night. The words refer only to those Jews who had embraced Islam. (close)
English Five Volume Commentary
[a]They are not all alike. Among the People of the Book there is a party who stand by their covenant; they recite the word of Allah in the hours of night and prostrate themselves before Him.[399]
399. Important Words:
امة قائمة (a party who stand by the covenant) may give a number of meanings besides the one given in the text e.g.: (1) a party of people who perform well the duties entrusted to them; (2) a people who stand up for Prayer in the latter part of the night, an act of worship highly commended both in the Quran and the sayings of the Holy Prophet.
Commentary:
The words, a party who stand by their covenant, refer to those among the Jews who embraced Islam (see the next verse and also 4:163). The view finds further support from the words, and prostrate themselves before Him, for سجدة (prostration) was not included in the worship performed by Jews. The exhortation to Mary conveyed in the words, and prostrate thyself (3:44), was only an exceptional commandment specifically meant for her. (close)
اُردو
وہ سب ایک جیسے نہیں۔ اہل کتاب میں سے ایک جماعت (اپنے مسلک پر) قائم ہے۔ وہ رات کے اوقات میں اللہ کی آیات کی تلاوت کرتے ہیں اور وہ سجدے کر رہے ہوتے ہیں۔
اُردو تفسیر صغیر
وہ سب (لوگ) برابر نہیں ہیں۔ اہل کتاب (ہی) میں سے ایک ایسی جماعت بھی ہے جو (اپنے عہد پر) قائم ہے۔ وہ رات کے اوقات میں اللہ کی آیتوں کو پڑھتے ہیں اور سجدے (بھی) کرتے ہیں۔
Français
Ils ne sont pas tous pareils. Il y en a parmi les Gens du Livre qui ont tenu ferme à leurs engagements. Ils récitent la parole d’Allāh pendant les heures de la nuit, et ils se prosternent devant Lui.
Español
No todos ellos son iguales. Entre las gentes del Libro hay un grupo que cumple con firmeza su alianza; ecitan la palabra de Al-lah durante las horas de la noche y se postran ante Él.
Deutsch
Sie sind nicht (alle) gleich. Unter dem Volke der Schrift ist eine Gemeinde, die fest (zu ihrem Vertrag) steht; sie sprechen Allahs Wort in den Stunden der Nacht und werfen sich nieder (vor Ihm).
یُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ وَ یَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَ یَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ وَ یُسَارِعُوۡنَ فِی الۡخَیۡرٰتِ ؕ وَ اُولٰٓئِکَ مِنَ الصّٰلِحِیۡنَ ﴿۱۱۵﴾
يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِۖ وَأُوْلَـٰٓئِكَ مِنَ ٱلصَّـٰلِحِينَ
English
They believe in Allah and the Last Day, and enjoin what is good and forbid evil, and hasten, vying with one another, in good works. And these are among the righteous.
English Short Commentary
They believe in Allah and the Last Day, and [b]enjoin good and forbid evil, and [c]hasten to vie with one another in good works. And these are among the righteous.
English Five Volume Commentary
They believe in Allah and the Last Day, and [a]enjoin what is good and forbid evil, and [b]hasten, vying with one another, in good works. And these are among the righteous.
اُردو
وہ اللہ پر ایمان لاتے ہیں اور یومِ آخر پر اور اچھی باتوں کا حکم دیتے ہیں اور بری باتوں سے روکتے ہیں اور نیکیوں میں ایک دوسرے سے سبقت لے جانے کی کوشش کرتے ہیں۔ اور یہی ہیں وہ جو صالحین میں سے ہیں۔
اُردو تفسیر صغیر
وہ اللہ (پر) اور آنے والے دن پر ایمان رکھتے ہیں اور نیکی کی ہدایت کرتے ہیں اور بدی سے روکتے ہیں اور نیک کاموں میں ایک دوسرے سے آگے بڑھتے ہیں اور یہ لوگ نیکوں میں سے ہیں۔
Français
Ils croient en Allāh et au Jour Dernier ; ils enjoignent le bien et interdisent le mal et s’empressent à qui mieux mieux à faire de bonnes oeuvres. Ceux-là sont du nombre des justes.
Español
Creen en Al-lah y en el Último Día, ordenan lo que es bueno y prohíben lo malo y rivalizan entre ellos en las buenas obras. Y éstos están entre los justos.
Deutsch
Sie glauben an Allah und an den Jüngsten Tag und gebieten das Gute und verwehren das Böse und wetteifern miteinander in guten Werken. Und sie zählen zu den Rechtschaffenen.
وَ مَا یَفۡعَلُوۡا مِنۡ خَیۡرٍ فَلَنۡ یُّکۡفَرُوۡہُ ؕ وَ اللّٰہُ عَلِیۡمٌۢ بِالۡمُتَّقِیۡنَ ﴿۱۱۶﴾
وَمَا يَفۡعَلُواْ مِنۡ خَيۡرٖ فَلَن يُكۡفَرُوهُۗ وَٱللَّهُ عَلِيمُۢ بِٱلۡمُتَّقِينَ
English
And whatever good they do, they shall not be denied its due reward; and Allah well knows the God-fearing.
English Short Commentary
And [d]whatever good they do, they shall not be denied its due reward;[460] and Allah well knows those who guard against evil.
460. Islam is not a national or tribal religion. Whoever joins it, no matter what community or creed he comes from, receives the same reward as any other follower of the Faith, provided, of course, he acts righteously. No prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other person, after embracing Islam is on par with an Arab Muslim. (close)
English Five Volume Commentary
And [c]whatever good they do, they shall not be denied its due reward; and Allah well knows the God-fearing.[400]
400. Commentary:
The verse shows that Islam is not a national or tribal religion, but that whoever joins it, no matter from what nation or creed he comes, will receive the same reward as any other follower of the Faith, provided, of course, he acts righteously. In Islam, no preferential or prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other man, after embracing Islam, is on a par with an Arab Muslim. (close)
اُردو
اور جو نیکی بھی وہ کریں گے تو ہرگز اُن سے اس کے بارہ میں ناشکری کا سلوک نہیں کیا جائے گا۔ اور اللہ متقیوں کو خوب جانتا ہے۔
اُردو تفسیر صغیر
اور جو نیکی بھی وہ کریں اس کی ناقدری نہیں کی جائے گی۔ اور اللہ متقیوں کو خوب جانتا ہے۔
Français
Et quelque bien qu’ils fassent, il ne leur en sera pas dénié, et Allāh connaît très bien ceux qui se préservent du mal.
Español
Y de sus buenas acciones no se les negará la debida recompensa; y Al-lah conoce bien a los que Le temen.
Deutsch
Und was sie Gutes tun, nimmer wird es ihnen bestritten; und Allah kennt die Gottesfürchtigen wohl.