اِذۡ ہَمَّتۡ طَّآئِفَتٰنِ مِنۡکُمۡ اَنۡ تَفۡشَلَا ۙ وَ اللّٰہُ وَلِیُّہُمَا ؕ وَ عَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ ﴿۱۲۳﴾
إِذۡ هَمَّت طَّآئِفَتَانِ مِنكُمۡ أَن تَفۡشَلَا وَٱللَّهُ وَلِيُّهُمَاۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
English
When two of your groups meditated cowardice, although Allah was their friend. And upon Allah should the believers rely.
English Short Commentary
When two parties from among you,[468] thought of showing cowardice, although Allah was their Friend. And upon Allah should the believers rely.
468. The two parties were the two tribes of Banu Salimah and Banu Harithah, belonging respectively to Khazraj and Aus (Bukhari, Kitabul- Maghazi). The verse indicates that they did not actually show cowardice, but seeing that by the defection of ‘Abdullah’s 300 followers, the small Muslim army had been further greatly depleted, they only thought of deserting but in fact did not do so. (close)
English Five Volume Commentary
When two of your groups meditated cowardice, although Allah was their friend. And upon Allah should the believers rely.[407]
407. Important Words:
یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).
Commentary:
The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.
The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God! (close)
اُردو
جب تم میں سے دو گروہوں نے ارادہ کیا کہ وہ بزدلی دکھائیں حالانکہ اللہ دونوں کا ولی تھا۔ اور اللہ ہی پر مومنوں کو توکل کرنا چاہئے۔
اُردو تفسیر صغیر
(پھر اس وقت کو بھی یاد کر) جب (کہ ان کے حالات کو دیکھ کر) تم میں سے دو گروہ بزدلی دکھانے پر تیار ہو گئے تھے حالانکہ اللہ ان کا دوست تھا اور مومنوں کو تو اللہ پر ہی بھروسہ رکھنا چاہئیے۔
Français
Ce fut quand deux de vos bandes méditaient une lâcheté, bien qu’Allāh fût leur Ami. Et c’est en Allāh que les croyants doivent placer leur confiance.
Español
Cuando dos de vuestros grupos flaquearon aunque Al-lah era su Amigo. Y los creyentes deben apoyarse en Al-lah.
Deutsch
wie zwei von euren Haufen Feigheit sannen, obwohl Allah ihr Freund war. Und auf Allah sollten die Gläubigen bauen.
وَ لَقَدۡ نَصَرَکُمُ اللّٰہُ بِبَدۡرٍ وَّ اَنۡتُمۡ اَذِلَّۃٌ ۚ فَاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ ﴿۱۲۴﴾
وَلَقَدۡ نَصَرَكُمُ ٱللَّهُ بِبَدۡرٖ وَأَنتُمۡ أَذِلَّةٞۖ فَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تَشۡكُرُونَ
English
And Allah had already helped you at Badr when you were weak. So take Allah for your Protector that you may be grateful.
English Short Commentary
[a]And Allah had already helped you at Badr[469] [b]when you were weak. So take Allah for your Protector that you may be grateful.
469. Badr is the name of a place on the route between Mecca and Medina. It takes its name from a spring which belonged to a man named Badr. The Battle of Badr referred to here took place near this place. (close)
English Five Volume Commentary
[a]And Allah had already helped you at Badr [b]when you were weak. So take Allah for your protector that you may be grateful.[408]
408. Important Words:
بدر (Badr) literally means the full moon. The verb form بدر from which the noun-form is derived gives the sense of making haste. They say بدر الی الشیء i.e. he hastened towards it. Badr, in the sense of full moon, is so called because it hastens to rise before the sun sets and to set before the sun rises. Badr is also the name of a place on the route between Mecca and Medina. It takes its name from a spring which belonged to a man named Badr. The Battle of Badr referred to here took place near this place.
Commentary:
These words are addressed to Muslims through the Holy Prophet, who actually used them after the Battle of Uhud. They remind the Faithful that God had granted them victory at Badr while they were much weaker than at the time of the Battle of Uhud, because they behaved obediently, patiently and God-fearingly on that occasion. So the setback at Uhud was due to their own weakness and the disobedience, though not quite intentional, which some of them showed to their Master. But the words also imply a promise of help in future if the Muslims repent of their mistake and behave like true believers. (close)
اُردو
اور یقیناً اللہ بدرمیں تمہاری نصرت کر چکا ہے جبکہ تم کمزور تھے۔ پس اللہ کا تقویٰ اختیار کرو تا کہ تم شکر کرسکو۔
اُردو تفسیر صغیر
اور (اس سے پہلے) بدر (کی جنگ) میں جبکہ تم حقیر تھے اللہ یقیناً تمہیں مدد دے چکا ہے۔ سو تم اللہ کا تقویٰ اختیار کرو تا کہ تم شکر گذار بنو۔
Français
Et, en vérité, Allāh vous a déjà secourus à Badr lorsque vous étiez faibles. Prenez donc Allāh comme Protecteur, afin que vous soyez reconnaissants.
Español
Y Al-lah os había ayudado ya en Badr cuando erais débiles. Tomad pues a Al-lah como vuestro Protector para que seáis agradecidos.
Deutsch
Und Allah war euch schon bei Badr beigestanden, als ihr schwach waret. So nehmet euch Allah zum Beschützer, auf dass ihr dankbar sein möget.
اِذۡ تَقُوۡلُ لِلۡمُؤۡمِنِیۡنَ اَلَنۡ یَّکۡفِیَکُمۡ اَنۡ یُّمِدَّکُمۡ رَبُّکُمۡ بِثَلٰثَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُنۡزَلِیۡنَ ﴿۱۲۵﴾ؕ
إِذۡ تَقُولُ لِلۡمُؤۡمِنِينَ أَلَن يَكۡفِيَكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُنزَلِينَ
English
When thou didst say to the believers, ‘Will it not suffice you that your Lord should help you with three thousand angels sent down from on high?’
English Short Commentary
When thou didst say to the believers, [c]‘Will it not suffice you that your Lord should help you with three thousand[470] angels sent down from on high?’
470. As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153. (close)
English Five Volume Commentary
When thou didst say to the believers, [c]‘Will it not suffice you that your Lord should help you with three thousand angels sent down from on high?’[409]
409. Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below. (close)
اُردو
جب تو مومنوں سے یہ کہہ رہا تھا کہ کیا تمہارے لئے کافی نہیں ہوگا کہ تمہارا ربّ تین ہزار اتارے جانے والے فرشتوں سے تمہاری مدد کرے؟
اُردو تفسیر صغیر
(اس وقت کو بھی یاد کر) جب تو مومنوں سے کہہ رہا تھا کہ کیا تمہارے لئے یہ (بات) کافی نہ ہوگی کہ تمہارا رب (آسمان سے) نازل کئے ہوئے تین ہزار فرشتوں کے ذریعہ سے تمہاری مدد کرے۔
Français
Quand tu disais aux croyants : « Ne vous suffira-t-il pas que votre Seigneur vous vienne en aide en faisant descendre trois mille anges des cieux ?
Español
Cuando dijiste a los creyentes: “¿No será suficiente para nosotros on que vuestro Señor os ayude con tres mil ángeles enviados desde lo alto?”.
Deutsch
Wie du zu den Gläubigen sprachst: "Genügt es euch nicht, dass euer Herr euch mit dreitausend (vom Himmel) herabgesandten Engeln zu Hilfe kommt?"
بَلٰۤی ۙ اِنۡ تَصۡبِرُوۡا وَ تَتَّقُوۡا وَ یَاۡتُوۡکُمۡ مِّنۡ فَوۡرِہِمۡ ہٰذَا یُمۡدِدۡکُمۡ رَبُّکُمۡ بِخَمۡسَۃِ اٰلٰفٍ مِّنَ الۡمَلٰٓئِکَۃِ مُسَوِّمِیۡنَ ﴿۱۲۶﴾
بَلَىٰٓۚ إِن تَصۡبِرُواْ وَتَتَّقُواْ وَيَأۡتُوكُم مِّن فَوۡرِهِمۡ هَٰذَا يُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ ءَالَٰفٖ مِّنَ ٱلۡمَلَـٰٓئِكَةِ مُسَوِّمِينَ
English
Yea, if you be steadfast and righteous and they come upon you immediately in hot haste, your Lord will help you with five thousand angels, attacking vehemently.
English Short Commentary
Yea,[471] if you be steadfast and righteous and they come upon you immediately in hot haste, your Lord will help you with five thousand[472] angels, attacking vehemently.[473]
471. The word bala also denotes a connection between the verses and supplies the answer to the question in 3:125, viz. Will it not suffice you? Thus the meaning would be: "Yes, it will suffice us, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment." (close)
472. The words signify that if the disbelievers returned to the attack at once, without giving the Muslims any time to recoup themselves, God would help them with 5,000 angels. The difference in the number of angels—in the preceding verse the number mentioned being 3,000—was due to the later greatly weakened condition of the Muslims. They were at that time exhausted and badly mauled and, therefore, needed greater help. After having gone to some distance towards Mecca the Quraish decided to return and attack the Muslims again. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should go with him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had cast into their hearts. Otherwise there was no reason for them to flee from Muslims upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were greatly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting. (close)
473. Musawwimin is derived from Sawwama. They say Sawwama ‘Alaihim, i.e. he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). (close)
English Five Volume Commentary
Yea, if you be steadfast and righteous and they come upon you immediately in hot haste, your Lord will help you with five thousand angels, attacking vehemently.[410]
410. Important Words:
فور (immediately) is derived from فار. They say فار الماء i.e. the water gushed forth from the earth. فارت القدر means, the contents of the cooking pot vehemently boiled and rose high in it. فورة means, the intensity of heat or anger or the like. فورة النھار means, the first part of the day. فور signifies the state or condition that comes without delay. The Arabs say رجع من فوره he returned or turned back immediately without tarrying (Arab).
مسومین (attacking vehemently) is derived from سوم. They say سوم الفرس i.e. he branded the horse with a brand. سوم الخیل means, he let loose the horses for grazing. سوم علیھمmeans, he suddenly and vehemently attacked them and wrought havoc among them (Aqrab). In the verse under comment the word is used in the last-mentioned sense.
Commentary:
The verse signifies that if the disbelievers returned to the attack at once, without giving the Muslims any opportunity to recoup themselves, God would help the latter with five thousand angels. The difference in the number of angels,—in the preceding verse the number mentioned being 3,000—was due to the difference in the condition of the Muslims. They were at that time exhausted and wounded and, therefore, needed greater help than they would have needed, if the enemy attack had been delayed.
The enemy did indeed think of returning, but God prevented them from doing so. Briefly stated, the facts are that when the Quraish were retracing their steps towards Mecca, members of the Arab tribes living in the vicinity of Medina asked them about the results of the battle, and when they declared that they were victorious, these men put them to shame by saying, "If you have been really victorious, where are the spoils? What have you brought from the battlefield?" Touched to the quick by this taunt, the Quraish decided to retrieve their shame by attacking the Muslims once more. When the Holy Prophet came to know of this, on the day following the battle, he gave immediate orders to march and directed that only those of his followers who had taken part in the Battle of Uhud should join him. The Muslims went as far as Hamra’ul-Asad, a place about eight miles from Medina. The Meccans were, however, so overawed by this unexpectedly bold and prompt appearance of the Holy Prophet and his followers that they decided to retreat hastily to Mecca. This was due to the fear which the angels had inspired in their hearts. Otherwise there was no reason for them to flee from an enemy upon whom they had inflicted so heavy a loss only a day before and who, besides being very much reduced in number, were utterly exhausted and were suffering from grievous wounds as a result of the previous day’s fighting.
A recent commentator, having translated the words, من فورھم ھذا as "in headlong manner", has applied them to the Battle of Ahzab. This is not right. The fact is that verses 125 and 126, as already explained, are both connected with the Battle of Uhud and relate to the time immediately following it. The word بلی (yea) occurring in the beginning of the verse also denotes a connection between the verses and supplies the answer to the question in 3:125, viz: will it not suffice you? Thus the word بلی would here mean "yes, it will suffice, and so will suffice a force of 5,000 angels if the enemy were to return to the attack at this very moment." (close)
اُردو
کیوں نہیں۔ اگر تم صبر کرو اور تقویٰ اختیار کرو جبکہ وہ اپنے اسی جوش میں (کھولتے ہوئے) تم پر ٹوٹ پڑیں تو تمہارا ربّ پانچ ہزار عذاب دینے والے فرشتوں کے ساتھ تمہاری مدد کرے گا۔
اُردو تفسیر صغیر
کیوں (کافی) نہ ہوگی! اگر تم صبر کرو اور تقویٰ اختیار کرو۔ اور وہ (کافر) تم پر اسی دم چڑھ آئیں تو تمہارا رب پانچ ہزار سخت حملہ کرنے والے فرشتوں کے ذریعہ سے تمہاری مدد کرے گا۔
Français
Oui, si vous demeurez fermes et droits et que vos ennemis fondent sur vous au grand galop, votre Seigneur vous enverra pour vous aider cinq mille anges, qui les attaqueront avec véhémence. »
Español
Cierto que si sois perseverantes y piadosos y ellos os atacan de inmediato y por sorpresa, vuestro Señor os ayudará con cinco mil ángeles, atacando valientemente.
Deutsch
Ja, wenn ihr standhaft und redlich seid und sie kommen über euch jählings in wilder Hast, so wird euer Herr euch mit fünftausend stürmenden Engeln zu Hilfe kommen.
وَ مَا جَعَلَہُ اللّٰہُ اِلَّا بُشۡرٰی لَکُمۡ وَ لِتَطۡمَئِنَّ قُلُوۡبُکُمۡ بِہٖ ؕ وَ مَا النَّصۡرُ اِلَّا مِنۡ عِنۡدِ اللّٰہِ الۡعَزِیۡزِ الۡحَکِیۡمِ ﴿۱۲۷﴾ۙ
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ لَكُمۡ وَلِتَطۡمَئِنَّ قُلُوبُكُم بِهِۦۗ وَمَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّهِ ٱلۡعَزِيزِ ٱلۡحَكِيمِ
English
And Allah has made it only as glad tidings for you and that your hearts might be at rest thereby; and help comes from Allah alone, the Mighty, the Wise.
English Short Commentary
And [a]Allah has made it only as glad tidings for you and to put your hearts at rest[474] thereby; and help comes from Allah alone, the Mighty, the Wise.
474. The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10. (close)
English Five Volume Commentary
And [a]Allah has made it only as glad tidings for you and to put your hearts at rest thereby; and help comes from Allah alone, the Mighty, the Wise.[411]
411. Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11. (close)
اُردو
اور اللہ نے یہ (وعدہ) محض تمہیں خوشخبری دینے کے لئے کیا ہے اور تاکہ اس سے تمہارے دل اطمینان محسوس کریں اور (امر واقعہ یہ ہے کہ) مدد محض اللہ ہی کی طرف سے ملتی ہے جو کامل غلبہ والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
و ۱۲۸۔اور اللہ نے یہ (بات) صرف تمہارے لئے خوشخبری کے طور پر اور اس لئے کہ تمہارے دل اس کے ذریعہ سے اطمینان پائیں مقرر کی ہے (اور) اس لئے (مقرر کی ہے) کہ تا وہ (اللہ) کافروں کے ایک حصہ کو کاٹ دے یا انہیں ذلیل کر دے تا کہ وہ ناکام واپس جائیں۔ ورنہ مدد تو (صرف) اللہ ہی کی طرف سے (آتی) ہے جو غالب (اور) حکمت والا ہے۔
Français
Et Allāh n’a fait ceci qu’à titre de bonne nouvelle pour vous, et pour que vos cœurs soient tranquillisés ; et le secours ne vient que d’Allāh Seul, le Puissant, le Sage,
Español
Y Al-lah no lo ha hecho sino como una buena nueva para vosotros y para que vuestros corazones se tranquilicen; y la ayuda sólo procede de Al-lah, el Poderoso, el Sabio.
Deutsch
Und Allah richtete es nur als frohe Botschaft für euch ein und auf dass sich eure Herzen damit beruhigten – und Hilfe kommt von Allah allein, dem Allmächtigen, dem Allweisen –.
لِیَقۡطَعَ طَرَفًا مِّنَ الَّذِیۡنَ کَفَرُوۡۤا اَوۡ یَکۡبِتَہُمۡ فَیَنۡقَلِبُوۡا خَآئِبِیۡنَ ﴿۱۲۸﴾
لِيَقۡطَعَ طَرَفٗا مِّنَ ٱلَّذِينَ كَفَرُوٓاْ أَوۡ يَكۡبِتَهُمۡ فَيَنقَلِبُواْ خَآئِبِينَ
English
God will do so that He might cut off a part of the disbelievers or abase them so that they might go back frustrated.
English Short Commentary
This will be, that He might cut off a part of the disbelievers or abase[475] them so that they might go back frustrated.
475. When the Holy Prophet learnt that the Meccans were contemplating an immediate attack on Medina, he marched against them. The Meccans fled in disgrace and abasement. (close)
English Five Volume Commentary
God will do so that He might cut off a part of the disbelievers or abase them so that they might go back frustrated.[412]
412. Important Words:
یکبت (abase) is derived from کبت. They say کبته i.e. (1) he overthrew or prostrated him; (2) he humbled or abased him; (3) he turned him away; (4) he turned him back with his fury; (5) he destroyed him or caused him to perish (Aqrab).
Commentary:
The words, or abase them, mean that if the disbelievers attacked the Muslims, they would be punished and a part of them killed, and if they did not attack the Muslims, they would retreat in abasement and disgrace. Actually, it was the lesser of the two alternatives that came to pass; for when the Holy Prophet, learning that the Meccans were contemplating an immediate attack on Medina, marched out with his followers, the Meccans fled in disgrace and abasement (see note on 3:126).
The verse also shows that God sometimes makes conditional prophecies, i.e. He predicts two alternative events of which only one is to occur, according as circum-stances demand. In the present case, God knew that only the latter alternative would come to pass, yet He did not foretell it definitely. The coming of the angels, it may be noted further, was meant as a guarantee of the punishment or disgrace of the enemy, as the case might be. (close)
اُردو
تا کہ وہ لوگ جنہوں نے کفر کیا وہ ان کے ایک حصہ کو کاٹ پھینکے یا ان کو سخت ذلیل کر دے پس وہ نامراد واپس لوٹیں۔
اُردو تفسیر صغیر
(اور) اس لئے (مقرر کی ہے) کہ تا وہ (اللہ) کافروں کے ایک حصہ کو کاٹ دے یا انہیں ذلیل کر دے تا کہ وہ ناکام واپس جائیں۔
Français
Pour qu’Il fauche une partie des mécréants ou les humilie, et afin qu’ils en retournent déconfits.
Español
Dios lo hará así para poder eliminar a parte de los incrédulos o derribarlos a fin de que retrocedan desengañados.
Deutsch
(Ferner) damit Er einen Teil der Ungläubigen abschneide oder sie niederwerfe, dass sie unverrichteter Dinge umkehren.
لَیۡسَ لَکَ مِنَ الۡاَمۡرِ شَیۡءٌ اَوۡ یَتُوۡبَ عَلَیۡہِمۡ اَوۡ یُعَذِّبَہُمۡ فَاِنَّہُمۡ ظٰلِمُوۡنَ ﴿۱۲۹﴾
لَيۡسَ لَكَ مِنَ ٱلۡأَمۡرِ شَيۡءٌ أَوۡ يَتُوبَ عَلَيۡهِمۡ أَوۡ يُعَذِّبَهُمۡ فَإِنَّهُمۡ ظَٰلِمُونَ
English
Thou hast no concern in the matter: He may turn to them in mercy or punish them, for they are wrongdoers.
English Short Commentary
It is none of thy concern whether He may turn to them in mercy or punish them, for they are wrongdoers.[476]
476. This verse is erroneously considered to contain an admonition to the Holy Prophet for his having prayed to God to destroy the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a one. In fact, a Prophet never prays for the destruction of any people without the permission of God. The verse is meant only as an answer to those who attributed the reverse of Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. It says that the temporary reverse was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many disbelievers were guided to Islam, among them being the famous Khalid. They saw how God had helped the Holy Prophet in the hour of distress and how He had afforded him protection although, at one time, he was left all by himself in the battle. (close)
English Five Volume Commentary
Thou hast no concern in the matter: He may turn to them in mercy or punish them, for they are wrongdoers.[413]
413. Commentary:
This verse is erroneously supposed to contain a sort of admonition or warning to the Holy Prophet for his having prayed to God for the destruction of the Meccans. There is no mention of any such prayer here, nor was there any occasion for such a prayer. In fact, a Prophet never prays for the destruction of any people without the permission of God.
The words are meant only as an answer to those who attributed the reverse of the Muslims at Uhud to the alleged error of their leaving the city against the advice of experienced men. The Quran says that the result was brought about by the supreme wisdom of God and that the Holy Prophet had nothing to do with the matter. One good result of this reverse was that many were guided to acceptance of Islam, seeing how God helped the Holy Prophet and how He afforded him protection although he was left alone in the battle.
The verse also contains a reply to the hypocrites. ‘Abdullah bin Ubayy and his followers, who had deserted the Holy Prophet at Uhud, saying he had not followed their advice. It tells them that it was God Who was helping the Prophet, and Who, even after the reverse at Uhud, had fulfilled His promise regarding the ignominious retreat of the Meccans referred to in the preceding verse.
The words, that He might cut off a part of the disbelievers, and, or abase them, occurring in the preceding verse correspond to the words He may turn to them in mercy, and, or punish them, occurring in the present verse in the reverse order, the suggestion being that the part that will be cut off will be those who are to be punished by God, while those whom God will temporarily abase and who will return unsuccessful will be those to whom God is finally to turn in mercy; i.e. by returning safe, though unsuccessful, they will be afforded an opportunity to repent. Accordingly, we find that many of those who escaped alive were after-wards converted to Islam, and among them were men like Khalid, son of Walid; ‘Ikrimah, son of Abu Jahl; ‘Abdur-Rahman, son of Abu Bakr, and many others who later made a name in the history of Islam. Abu Sufyan, Commander of the Meccan army, was also among them.
The verse also throws light on the general nature of prophecies made by the Prophets of God. There is often an element of contingency or uncertainty in them; sometimes it is hidden and sometimes expressed as in the present verse. A clear alter-native is put forward here in the form of mercy and punishment to be shown according to the will of God. The reason for this is that prophecies do not proceed from a mechanical or rigid source which is arbitrary and inflexible, but from God, Who possesses both the quality of mercy and the power to punish, which He exercises, according as circumstances demand. In keeping with this principle, the Prophets of God hold out the hope of salvation on condition of genuine repentance, even when they utter unqualified predictions about the doom of their enemies. (close)
اُردو
تیرے پاس کچھ اختیار نہیں۔ خواہ وہ اُن پر توبہ قبول کرتے ہوئے جُھک جائے یا اُنہیں عذاب دے، وہ بہر حال ظالم لوگ ہیں۔
اُردو تفسیر صغیر
تیرا اس معاملہ میں کچھ (دخل) نہیں (یہ سب معاملہ خدا کے ہاتھ میں ہے) چاہے تو ان پر فضل کرے اور چاہے تو ان کو عذاب دے دے (اور وہ عذاب کے ہی مستحق ہیں) کیونکہ وہ ظالم ہیں۔
Français
Cette affaire ne dépend aucunement de toi ; il se peut qu’Il se tourne vers eux avec clémence ou qu’Il les châtie, car ce sont des injustes.
Español
A ti nada te incumbe en el asunto: Él puede volverse hacia ellos con misericordia o castigarlos, porque son malvados.
Deutsch
Das ist nicht deine Angelegenheit; Er mag Sich ihnen gnädig zuwenden oder sie bestrafen, weil sie Frevler sind.
وَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ یَغۡفِرُ لِمَنۡ یَّشَآءُ وَ یُعَذِّبُ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ ﴿۱۳۰﴾٪
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ يَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
English
And to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whomsoever He pleases and punishes whomsoever He pleases, and Allah is Most Forgiving, Merciful.
English Short Commentary
[a]And to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whomsoever He pleases and punishes whomsoever He pleases, and Allah is Most Forgiving, Merciful.
English Five Volume Commentary
[a]And to Allah belongs whatever is in the heavens and whatever is in the earth. He forgives whomsoever He pleases and punishes whomsoever He pleases, and Allah is Most Forgiving, Merciful.[414]
414. Commentary:
As Master and Owner, Allah is more inclined to forgiveness and mercy than to punishment, although He has sometimes resort to the latter for the ultimate good of mankind. (close)
اُردو
اور اللہ ہی کا ہے جو آسمانوں میں ہے اور جو زمین میں ہے۔ وہ جسے چاہتا ہے بخش دیتا ہے اور جسے چاہتا ہے عذاب دیتا ہے۔ اور اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے (سب) اللہ ہی کا ہے۔ وہ جسے چاہتا ہے بخش دیتا ہے اور جسے چاہتا ہے عذاب دیتا ہے اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Et à Allāh appartiennent tout ce qui est dans les cieux et tout ce qui est sur la terre. Il pardonne à qui Il veut et Il punit qui Il veut, et Allāh est Très-Pardonnant et Miséricordieux.
Español
Y a Al-lah pertenece cuanto hay en los cielos y en la tierra. Él perdona a quien le place y castiga a quien le place, pues Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Allahs ist, was in den Himmeln und was auf Erden ist. Er vergibt, wem Er will, und Er bestraft, wen Er will, und Allah ist allvergebend, barmherzig.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوا الرِّبٰۤوا اَضۡعَافًا مُّضٰعَفَۃً ۪ وَ اتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ ﴿۱۳۱﴾ۚ
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُواْ ٱلرِّبَوٰٓاْ أَضۡعَٰفٗا مُّضَٰعَفَةٗۖ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ
English
O ye who believe! devour not interest involving diverse additions; and fear Allah that you may prosper.
English Short Commentary
O ye who believe! [a]devour not interest involving multiple additions,[477] and fear Allah that you may prosper.
477. The words Ad‘afan Muda‘afah are not used here as a qualifying phrase to restrict the meaning of Riba (interest) so as to confine it to a particular kind of interest. They are used as a descriptive clause to point to the inherent nature of Riba (interest) which continually goes on increasing. The charging of interest, although now legalized by Christian nations, was prohibited by Moses (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). The verse does not mean that interest is permissible at a moderate rate, only a high rate having been disallowed. All interest is prohibited, whether moderate or excessive; and the words Ad‘afan Muda‘afah rendered as, involving multiple additions, have been added only to point to the practice actually in vogue in the time of the Holy Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness, otherwise, all interest is prohibited, as clearly stated in 2:276-281. Mention of the commandment about the prohibition of interest while dealing with the subject of war is significant. In 2:280 also prohibition of interest has been mentioned in connection with the subject of war. This shows that war and interest are closely related to each other—a fact amply borne out by the wars of modern times. As a matter of fact, interest is one of the causes of war, and also helps to prolong it. (close)
English Five Volume Commentary
O ye who believe! [a]devour not interest involving diverse additions; and fear Allah that you may prosper.[415]
415. Important Words:
الربوا (interest). See 2:276.
اضعافا مضاعفة (involving diverse additions). اضعاف is the plural of ضعف which originally means, the like of a thing. In its wider significance, the word means the like of a thing or more than that indefinitely. So اضعاف means, manifold or simply a great addition, the addition being unlimited. مضاعفة is the infinitive of ضاعف. They say ضاعفه i.e. he doubled it or trebled it, or redoubled it, or simply increased it indefinitely (Aqrab & Taj). The expression اضعافا مضاعفة would mean, increased manifold; or increased indefinitely. It should be noted that the words اضعافا مضاعفة are not used here as a qualifying phrase to restrict the meaning of ربوا (interest) so as to confine it to a particular kind of interest. They are used as a descriptive cause to point to the inherent nature of ربوا (interest) which involves a continual increase that never ends.
Commentary:
The charging of interest, although now legalized by Christian nations, was prohibited by Moses (see Exod. 22:25; Lev. 25:36, 37; Deut. 23:19).
The verse does not mean that usury is permissible at a moderate rate, only a high rate being disallowed. All interest is prohibited, whether moderate or excessive; and the words اضعافا مضاعفة rendered as, involving diverse additions, have been added only to point to the practice that was actually in vogue in the time of the Prophet. Thus the extreme limit has been mentioned merely to bring out its heinousness whereas, in fact, all interest is prohibited, as clearly stated in 2:276-281.
The mention of the prohibition of interest while dealing with the subject of war is significant. We find that in 2:276-281 the prohibition of interest has also been mentioned in connection with the question of war. This shows that war and interest are closely related to one another - a fact amply borne out by the history of modern times. As a matter of fact, interest is one of the causes of war, and it also helps to prolong it. If there were no lending and borrowing at interest, wars could not be prolonged. If it is asked how the expenses of war are to be met in Islam, if money is not to be borrowed on interest, the answer is that when an aggressive war is forced upon Muslims, they are required to make free contributions for the sake of their religion and country. Suitable taxes also provide a fair means to meet the expenses of war, and taxes automatically prove a check on the undue prolongation of hostilities. See also 2:276, 277; 2:279, 280.
The mention of the prohibition of interest in connection with wars also shows that the verses of the Quran have not been thrown together at random but that there runs a wise and natural order through them. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! سود دَر سود نہ کھایا کرو۔ اور اللہ کا تقویٰ اختیار کرو تا کہ تم کامیاب ہو جاؤ۔
اُردو تفسیر صغیر
اے ایماندارو! تم (اپنے مال پر) سود جو (مال کو) بے انتہا بڑھاتا ہے۔ مت کھاٶ۔ اور اللہ کا تقویٰ اختیار کرو تا کہ تم کامیاب ہو جاٶ۔
Français
Ô vous qui croyez ! Ne consommez pas l’intérêt qui comprend des additions multiples ; et craignez Allāh afin de prospérer.
Español
¡Oh, vosotros, los que creéis! no devoréis intereses que llevan inherente su multiplicación; y temed a Al-lah para que prosperéis.
Deutsch
O die ihr glaubt, verschlinget nicht Zins, der (die Schuld) übermäßig mehrt; und fürchtet Allah, auf dass ihr Erfolg habt.
وَ اتَّقُوا النَّارَ الَّتِیۡۤ اُعِدَّتۡ لِلۡکٰفِرِیۡنَ ﴿۱۳۲﴾ۚ
وَٱتَّقُواْ ٱلنَّارَ ٱلَّتِيٓ أُعِدَّتۡ لِلۡكَٰفِرِينَ
English
And fear the Fire prepared for the disbelievers.
English Short Commentary
And [b]fear the Fire[478] which has been prepared for the disbelievers.
478. In 2:276 also the prohibition of interest has been followed by a warning against fire. Evidently, it is the fire of war that is primarily meant here. The word "disbelievers," besides being general, may here mean those who disobey the Divine commandment about interest. (close)
English Five Volume Commentary
And [a]fear the Fire prepared for the disbelievers.[416]
416. Commentary:
In 2:276 also the prohibition of interest has also been followed by a warning against fire. Evidently it is the fire of war that is primarily meant here. The word "disbelievers", besides being general, may also here mean those who disobey the divine commandment relating to interest. (close)
اُردو
اور اس آگ سے ڈرو جو کافروں کےلئے تیار کی گئی ہے۔
اُردو تفسیر صغیر
اور اس آگ سے ڈرو جو منکروں کے لئے تیار کی گئی ہے۔
Français
Et redoutez le Feu qui a été préparé pour les mécréants.
Español
Y temed al Fuego preparado para los incrédulos.
Deutsch
Und fürchtet das Feuer, das für die Ungläubigen bereitet ward.