وَ الَّذِیۡنَ اِذَا فَعَلُوۡا فَاحِشَۃً اَوۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ذَکَرُوا اللّٰہَ فَاسۡتَغۡفَرُوۡا لِذُنُوۡبِہِمۡ ۪ وَ مَنۡ یَّغۡفِرُ الذُّنُوۡبَ اِلَّا اللّٰہُ ۪۟ وَ لَمۡ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَ ہُمۡ یَعۡلَمُوۡنَ ﴿۱۳۶﴾
وَٱلَّذِينَ إِذَا فَعَلُواْ فَٰحِشَةً أَوۡ ظَلَمُوٓاْ أَنفُسَهُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ وَهُمۡ يَعۡلَمُونَ
English
And those who, when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins — and who can forgive sins except Allah? — and do not persist knowingly in what they have done.
English Short Commentary
And those who, [a]when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins— and [b]who can forgive sins except Allah—and do not knowingly persist in what they do.[482]
482. When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform. (close)
English Five Volume Commentary
And those who, [a]when they commit a foul deed or wrong themselves, remember Allah and implore forgiveness for their sins—and [b]who can forgive sins except Allah?—and do not persist knowingly in what they have done.[419]
419. Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves. (close)
اُردو
نیز وہ لوگ جو اگر کسی بے حیائی کا ارتکاب کر بیٹھیں یا اپنی جانوں پر (کوئی) ظلم کریں تو وہ اللہ کا (بہت) ذکر کرتے ہیں اور اپنے گناہوں کی بخشش طلب کرتے ہیں۔ اور اللہ کے سوا کون ہے جو گناہ بخشتا ہے۔ اور جو کچھ وہ کر بیٹھے ہوں اس پر جانتے بوجھتے ہوئے اِصرار نہیں کرتے۔
اُردو تفسیر صغیر
ہاں (ان لوگوں کے لئے جو کسی برا کام کرنے کی صورت میں یا اپنی جانوں پر ظلم کرنے کی صورت میں اللہ کو یاد کرتے ہیں اور اپنے قصوروں کی معافی چاہتے ہیں اور اللہ کے سوا کون قصور معاف کر سکتا ہے اور جو کچھ انہوں نے کیا ہوتا ہے اس پر (دیدہ و) دانستہ ضد نہیں کرتے۔
Français
Et ceux qui, après avoir fait une action immorale ou après s’être fait du tort, se souviennent d’Allāh et Lui demandent de leur pardonner leurs péchés – et qui peut pardonner les péchés sinon Allāh ? – et qui ne s’obstinent pas sciemment dans ce qu’ils ont fait,
Español
Y aquellos que, cuando cometen una mala acción o se perjudican, se acuerdan de Al-lah e imploran el perdón de sus pecados -¿y quién puede perdonar los pecados sino Al-lah?- y no persisten a sabiendas en lo que han hecho.
Deutsch
und die, so sie eine Untat begehen oder wider sich selbst sündigen, Allahs gedenken und um Verzeihung flehen für ihre Sünden – und wer kann Sünden vergeben außer Allah? – und die nicht wissentlich beharren in ihrem Tun.
اُولٰٓئِکَ جَزَآؤُہُمۡ مَّغۡفِرَۃٌ مِّنۡ رَّبِّہِمۡ وَ جَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ؕ وَ نِعۡمَ اَجۡرُ الۡعٰمِلِیۡنَ ﴿۱۳۷﴾ؕ
أُوْلَـٰٓئِكَ جَزَآؤُهُم مَّغۡفِرَةٞ مِّن رَّبِّهِمۡ وَجَنَّـٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَنِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ
English
It is these whose reward is forgiveness from their Lord, and Gardens beneath which rivers flow, wherein they shall abide; and how good is the reward of those who work!
English Short Commentary
[c]It is these whose reward is forgiveness from their Lord, and gardens[483] beneath which rivers flow, wherein they shall abide; and excellent is the reward of good workers.
483. When a man truly turns to God after having committed a sin, and sincerely repents of his misdeeds, he is not only forgiven by God, but God leads him to higher stages of spiritual progress and promises him Heaven. (close)
English Five Volume Commentary
[a]It is these whose reward is forgiveness from their Lord, and Gardens beneath which rivers flow, wherein they shall abide; and how good is the reward of those who work![420]
420. Commentary:
When a man truly turns to God, after committing a sin, and sincerely repents of his misdeeds, he is forgiven by God. The verse makes it further clear that forgiveness is only the first stage. God leads those who repent to higher stages of spiritual progress and promises them Heaven. (close)
اُردو
یہی وہ لوگ ہیں جن کی جزا ان کے ربّ کی طرف سے مغفرت ہے اور ایسی جَنَّات ہیں جن کے دامن میں نہریں بہتی ہیں۔ وہ ہمیشہ ان میں رہنے والے ہیں۔ اور عمل کرنے والوں کا کیا ہی اچھا اجر ہے۔
اُردو تفسیر صغیر
یہ لوگ ایسے ہیں کہ ان کی جزا ان کے رب کی طرف سے (نازل ہونے والی) مغفرت اور ایسے باغات ہوں گے جن کے نیچے نہریں بہتی ہوں گی۔ اور وہ ان میں بستے چلے جائیں گے اور کام کرنے والوں کا (یہ) بدلہ کیا ہی اچھا ہے۔
Français
Ceux-là auront comme récompense le pardon de leur Seigneur, et des Jardins sous lesquels coulent des rivières, où ils demeureront éternellement ; et comme est excellente la récompense de ceux qui oeuvrent pour le bien !
Español
Son éstos cuya recompensa es el perdón de su Señor, y jardines por los cuales corren ríos, en donde morarán eternamente; ¡qué hermosa es la recompensa de los que trabajan!
Deutsch
Ihr Lohn ist ihres Herrn Vergebung und Gärten, durch welche Ströme fließen, darin sollen sie weilen; und wie schön ist der Lohn der Wirkenden!
قَدۡ خَلَتۡ مِنۡ قَبۡلِکُمۡ سُنَنٌ ۙ فَسِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَۃُ الۡمُکَذِّبِیۡنَ ﴿۱۳۸﴾
قَدۡ خَلَتۡ مِن قَبۡلِكُمۡ سُنَنٞ فَسِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ
English
Surely, there have been many dispensations before you; so travel through the earth and see how evil was the end of those who treated the Prophets as liars.
English Short Commentary
Surely, [d]there have been many dispensations[484] before you; [e]so travel through the earth and see how evil was the end of those who treated the Prophets as liars.
484. Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj). (close)
English Five Volume Commentary
Surely, [b]there have been many dispensations before you; [c]so travel through the earth and see how evil was the end of those who treated the Prophets as liars.[421]
421. Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was. (close)
اُردو
یقیناً تم سے پہلے کئی سنتیں گزر چکی ہیں۔ پس زمین میں سیر کرو اور دیکھو کہ جھٹلانے والوں کا انجام کیسا تھا۔
اُردو تفسیر صغیر
تم سے پہلے کئی دستور العمل گذر چکے ہیں (جن کے نتائج دیکھنے ہوں) تو زمین میں پھرو اور دیکھو کہ (ان قوانین کو) جھٹلانے والوں کا کیسا (برا) انجام ہوا۔
Français
Assurément, bien des civilisations ont passé avant vous ; parcourez donc la terre et voyez l’affreuse fin de ceux qui ont traité les Prophètes de menteurs.
Español
En verdad hubo muchos designios antes de vosotros; recorred, pues, a tierra y comprobad qué malo fue el fin de los que trataron a los Profetas de embusteros.
Deutsch
Es sind vor euch schon viele Verordnungen ergangen; also durchwandert die Erde und schaut, wie das Ende derer war, die (sie) verwarfen!
ہٰذَا بَیَانٌ لِّلنَّاسِ وَ ہُدًی وَّ مَوۡعِظَۃٌ لِّلۡمُتَّقِیۡنَ ﴿۱۳۹﴾
هَٰذَا بَيَانٞ لِّلنَّاسِ وَهُدٗى وَمَوۡعِظَةٞ لِّلۡمُتَّقِينَ
English
This (the Qur’an) is a clear demonstration to men, and a guidance and an admonition to the Godfearing.
English Short Commentary
This[485] Qur’an, is [f]a clear demonstration to men, and [a]a guidance and [b]an admonition to the God-fearing.
485. The pronoun Hadha may refer to the Qur’an, or the verse immediately preceding, or to the subject of repentance discussed in the foregoing verses. (close)
English Five Volume Commentary
This the Quran is [a]a clear demonstration to men, and [b]a guidance and [c]an admonition to the God-fearing.[422]
422. Commentary:
The pronoun ھذا (this) may be taken to refer to (1) the Quran, or (2) the verse immediately preceding, or (3) the subject of repentance discussed in the foregoing verses.
The word متقین (God-fearing or righteous) does not here necessarily apply to Muslims only. It extends to all persons who earnestly desire to guard against things that are fraught with danger to their souls and who take heed of their spiritual good. It is only such persons as are likely to benefit by admonition. (close)
اُردو
یہ لوگوں کے لئے (کھوٹے کھرے میں تمیز کر دینے والا) ایک بیان ہے اور ہدایت اور نصیحت ہے متقیوں کے لئے۔
اُردو تفسیر صغیر
یہ (ذکر) لوگوں کے لئے بہت وضاحت کرنے والا ہے اور متقیوں کے لئے ہدایت اور نصیحت ہے۔
Français
Ceci - le Coran- est une déclaration claire aux hommes, ainsi qu’une direction et une exhortation pour ceux qui craignent Allāh.
Español
Éste (el Corán), es una declaración evidente para los hombres, una guía y exhortación para los temerosos de Dios.
Deutsch
Dies (der Qur-ân) ist eine klare Darlegung für die Menschen und eine Führung und eine Ermahnung den Gottesfürchtigen.
وَ لَا تَہِنُوۡا وَ لَا تَحۡزَنُوۡا وَ اَنۡتُمُ الۡاَعۡلَوۡنَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ﴿۱۴۰﴾
وَلَا تَهِنُواْ وَلَا تَحۡزَنُواْ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ إِن كُنتُم مُّؤۡمِنِينَ
English
Slacken not, nor grieve; and you shall certainly have the upper hand, if you are believers.
English Short Commentary
[c]Slacken not, nor grieve; and you shall certainly have the upper hand, if[486] you are true believers.[487]
486. In means, if; not; verily; because; when; etc. (Lane). (close)
487. The verse embodies a very important principle how a nation or an individual can become and remain strong, the words "slacken not" being related to future dangers and "grieve not" to past errors and misfortunes. Nations decline and fall only when, either through lack of true realization of their responsibilities they begin to slacken in their efforts, or through brooding over the past, they give way to despair. The verse warns against both these dangers. (close)
English Five Volume Commentary
[d]Slacken not, nor grieve; and you shall certainly have the upper hand, if you are believers.[423]
423. Important Words:
ان (if) is a common Arabic word giving a number of meanings: (1) if, (2) not, (3) verily, (4) because, (5) when, etc. (Lane).
Commentary:
The expression, Slacken not, nor grieve, embodies a very important principle of national or for that matter, personal strength, the words "slacken not" pertaining to future danger and the words "grieve not" to past errors and misfortunes. Nations fall only when, either through lack of true realization of their respon-sibilities they begin to slacken, or through brooding over the past, they give way to despair. The words warn against both these dangers.
The clause, you shall certainly have the upper hand, means that if Muslims follow the above advice, they will certainly be victorious in the end. Intervening failures are indeed no failures if the final triumph is assured. Muslims had apparently met with a reverse at Uhud, so God exhorts the Faithful to let no sort of weakness get hold of them on account of that reverse, either in body or in actions or in faith.
The Arabic clause rendered as, if you are believers, may also be rendered as "because you are believers". In this case the verse would embody a more positive promise of victory. (close)
اُردو
اور کمزوری نہ دکھاؤ اور غم نہ کرو جبکہ (یقیناً) تم ہی غالب آنے والے ہو، اگر تم مومن ہو۔
اُردو تفسیر صغیر
اور تم کمزوری نہ دکھا‘ اور نہ غم کرو اور اگر تم مومن ہو تو تم ہی بالا رہو گے۔
Français
Ne faites pas preuve de faiblesse et ne vous désolez pas ; et vous prévaudrez certainement, si vous êtes croyants.
Español
No os desaniméis ni os aflijáis; y tendréis ciertamente la posibilidad más ventajosa, si es que sois creyentes.
Deutsch
Ermattet nicht und trauert nicht; ihr werdet sicherlich die Oberhand behalten, wenn ihr Gläubige seid.
اِنۡ یَّمۡسَسۡکُمۡ قَرۡحٌ فَقَدۡ مَسَّ الۡقَوۡمَ قَرۡحٌ مِّثۡلُہٗ ؕ وَ تِلۡکَ الۡاَیَّامُ نُدَاوِلُہَا بَیۡنَ النَّاسِ ۚ وَ لِیَعۡلَمَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَ یَتَّخِذَ مِنۡکُمۡ شُہَدَآءَ ؕ وَ اللّٰہُ لَا یُحِبُّ الظّٰلِمِیۡنَ ﴿۱۴۱﴾ۙ
إِن يَمۡسَسۡكُمۡ قَرۡحٞ فَقَدۡ مَسَّ ٱلۡقَوۡمَ قَرۡحٞ مِّثۡلُهُۥۚ وَتِلۡكَ ٱلۡأَيَّامُ نُدَاوِلُهَا بَيۡنَ ٱلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَيَتَّخِذَ مِنكُمۡ شُهَدَآءَۗ وَٱللَّهُ لَا يُحِبُّ ٱلظَّـٰلِمِينَ
English
If you have received an injury, surely the disbelieving people have already received a similar injury. And such days We cause to alternate among men that they may be admonished, and that Allah may distinguish those who believe and may take witnesses from among you; and Allah loves not the unjust;
English Short Commentary
[d]If you have received an injury, surely the disbelieving people have already received a similar injury.[488] And such days[488A] We cause to alternate among men that they may be admonished, and that Allah may cause to be distinguished[489] those who believe and may take witnesses[490] from among you; and Allah loves not the unjust;
488. Elsewhere (3:166), it is said that Muslims inflicted upon disbelievers an injury double of what they themselves had suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but not one of them was taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Taking into account, however, only those killed in the two battles, the loss of Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case verse 166 below might be taken to refer to the quantity and the present verse to the quality of the loss. (close)
488A. "Days of prosperity" or days of misfortune." (close)
489. God being Omniscient does not stand in need of adding to His knowledge. It is only the act of distinguishing between two things that is meant here. Knowledge (‘Ilm) is of two kinds. One kind of knowledge consists in knowing a thing before it comes into existence; and the other in knowing when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant. (close)
490. The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in time of misfortune. (close)
English Five Volume Commentary
[a]If you have received an injury, surely the disbelieving people have already received a similar injury. And such days We cause to alternate among men that they may be admonished, and that Allah may distinguish those who believe and may take witnesses from among you; and Allah loves not the unjust;[424]
424. Important Words:
یعلم (distinguish) is derived from علم which ordinarily means, he knew, but is also used in the sense of distinguishing. Ibn Jarir says under this verse that the expression لا علم عبد الله من عمر means, لاعرف ھذا من ھذا i.e. that I may distinguish ‘Abdullah from ‘Umar. The word is used in this sense in 2:144 and 2:221 also. In fact, God, being Omniscient, does not stand in need of knowing a thing, for everything is ever known to Him. It is only distinguishing between two things that is meant. Even, however, if علم is taken here in the sense of knowing, the expression may be explained by the fact that knowledge is of two kinds. One kind of knowledge consists of knowing a thing before it comes into existence; and the other kind consists of knowing it when, and as, it actually comes into existence. Here it is the latter kind of knowledge that is meant.
Commentary:
Elsewhere (in 3:166 below) it is said that Muslims inflicted upon disbelievers an injury double of what they themselves suffered. This refers to the Battle of Badr, when seventy Meccans were killed and seventy were taken prisoner, thus making a total of 140. In the Battle of Uhud, on the other hand, seventy Muslims were killed, but none of them were taken prisoner. Thus Muslims had inflicted on the disbelievers a double injury in the Battle of Badr compared with what they themselves suffered in the Battle of Uhud. Counting, however, only those killed in the two battles, the loss to Muslims and disbelievers has been spoken of in the present verse as similar. Or the verse might be taken to refer to the nature or quality of the misfortune, which was alike in both cases. In that case, verse 166 below might be taken to refer to quantity and the present verse to quality.
The word "days" is used both for the "days of success" and the "days of misfortune". Here either of these may be taken, but preferably the latter.
The words, And such days We cause to alternate, mean that even believers sometimes suffer reverses. If it were not so, then there would be little credit in being a believer. No effort is required to find or see the sun, and so one deserves no reward for it. In matters of faith, therefore, there is always present an element of secrecy, and only those who are seriously and earnestly desirous of knowing the truth discern and accept it. Hence, they become deserving of reward in the sight of God. The words also implied a prophecy that the reverse at Uhud was to be followed by victory for the Muslims; and so it actually came to pass.
The words, Allah may distinguish those who believe, signify that misfortunes are also intended to make the faith of true believers evident to all. When believers endure trials with patience and steadfastness and do not swerve from the path of faith, their sincerity becomes evident. Trials also serve to distinguish true believers from hypocrites. If there had been no trials, the hypocrisy of men like ‘Abdullah bin Ubayy and his associates would have remained undetected and unknown.
The word شھداء (witnesses) does not here mean martyrs, for a true Muslim is always a martyr if killed in the cause of God. Moreover, there is no sense in saying that the reverse at Uhud was meant to take martyrs from among Muslims. Here, therefore, the word means witnesses. The Faithful bear witness to the truth of Islam by their steadfastness and by the noble example they set in times of misfortune. They are eloquent witnesses to the truth of Islam.
The word unjust at the end of the verse signifies that in view of the facts stated above, it is unjust to find fault with Islam on the basis of such reverses. (close)
اُردو
اگر تمہیں کوئی زخم لگا ہے تو ویسا ہی زخم (مدِّ مقابل) قوم کو بھی تو لگا ہے۔ اور یہ وہ ایام ہیں جنہیں ہم لوگوں کے درمیان ادلتے بدلتے رہتے ہیں تاکہ اللہ جانچ لے ان کو جو ایمان لائے اور تم میں سے بعض کو شہیدوں کے طور پر اپنالے۔ اور اللہ ظالموں کو پسند نہیں کرتا۔
اُردو تفسیر صغیر
اگر تمہیں کوئی زخم پہنچے تو ان لوگوں کو بھی تو ویسا ہی زخم پہنچ چکا ہے اور یہ (غلبہ کے) دن ایسے ہیں کہ ہم انہیں لوگوں کے درمیان نوبت بہ نوبت پھراتے رہتے ہیں (تا کہ وہ نصیحت پکڑیں) اور تا کہ اللہ ان لوگوں کو ظاہر کر دے جو ایمان لے آئے ہیں اور تم میں سے (بعض کو) شہید بنائے اور اللہ ظالموں کو پسند نہیں کرتا۔
Français
Si une blessure vous atteint, certainement pareille blessure a déjà atteint le peuple incroyant. Et Nous faisons alterner de telles journées parmi les hommes pour qu’ils soient admonestés, et afin qu’Allāh puisse distinguer ceux qui croient, et qu’Il puisse prendre des témoins de parmi vous – et Allāh n’aime pas les injustes –
Español
Si habéis recibido alguna herida, en verdad que los incrédulos han recibido ya una herida similar. Y acemos que esos días se sucedan alternativamente entre los hombres para que sean exhortados, y para que Al-lah pueda distinguir a los que creen y escoja testigos de entre vosotros; pues Al-lah no ama a los injustos.
Deutsch
Habt ihr eine Wunde empfangen, so hat gewiss das (ungläubige) Volk bereits eine ähnliche Wunde empfangen. Und solche Tage lassen Wir wechseln unter den Menschen, auf dass (sie ermahnt würden und) Allah die Gläubigen bezeichne und aus eurer Mitte Zeugen nehme; und Allah liebt nicht die Ungerechten;
وَ لِیُمَحِّصَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَ یَمۡحَقَ الۡکٰفِرِیۡنَ ﴿۱۴۲﴾
وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَيَمۡحَقَ ٱلۡكَٰفِرِينَ
English
And that Allah may purify those who believe, and destroy the disbelievers.
English Short Commentary
And that Allah may purify those who believe, and destroy the disbelievers.[491]
491. The reverse suffered by Muslims at Uhud served as a sort of atonement for their lapse. Besides, the battle made some disbelievers realize that Islam was God’s own religion. The very Meccans who took a leading part against the Muslims in that battle converted to Islam not long after the battle. Islam had conquered their hearts, "destroying" their erstwhile disbelief. (close)
English Five Volume Commentary
And that Allah may purify those who believe, and destroy the disbelievers.[425]
425. Commentary:
The reverse suffered at Uhud cleansed Muslims of their sins. It served as a sort of atonement for their sins. Moreover, the Battle of Uhud made some disbelievers realize that Islam was God’s religion. The very Meccans who took a leading part against the Muslims in that battle ultimately converted to Islam. Their hearts were conquered and disbelief was thereby destroyed. (close)
اُردو
اور تا کہ اللہ ان لوگوں کو جو مومن ہیں خوب پاک کردے اور کافروں کو مٹا ڈالے۔
اُردو تفسیر صغیر
اور تا کہ جو مومن ہیں انہیں اللہ پاک و صاف کر دے اور کافروں کو ہلاک کر دے۔
Français
Et afin qu’Allāh puisse purifier les croyants et détruire les mécréants.
Español
Y para que Al-lah pueda purificar a los creyentes y destruir a los incrédulos.
Deutsch
und damit Allah die Gläubigen reinige und austilge die Ungläubigen.
اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَنَّۃَ وَ لَمَّا یَعۡلَمِ اللّٰہُ الَّذِیۡنَ جٰہَدُوۡا مِنۡکُمۡ وَ یَعۡلَمَ الصّٰبِرِیۡنَ ﴿۱۴۳﴾
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّـٰبِرِينَ
English
Do you suppose that you will enter Heaven while Allah has not yet distinguished those of you that strive in the way of Allah and has not yet distinguished the steadfast?
English Short Commentary
[a]Do you suppose that you will enter Heaven while Allah has not yet caused to be distinguished those of you that strive in the way of Allah and has not yet caused to be distinguished the steadfast.[492]
492. It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them. (close)
English Five Volume Commentary
[a]Do you suppose that you will enter Heaven while Allah has not yet distinguished those of you that strive in the way of Allah and has not yet distinguished the steadfast?[426]
426. Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them. (close)
اُردو
کیا تم سمجھتے ہو کہ تم جنت میں داخل ہو جاؤ گے باوجود اس کے کہ اللہ نے تم میں سے جہاد کرنے والوں کو ابھی پرکھا نہیں اور (خدا کا یہ دستور اس لئے ہے) تاکہ وہ صبر کرنے والوں کو جانچ لے۔
اُردو تفسیر صغیر
کیا تم نے (یہ) سمجھ لیا ہے کہ تم جنت میں داخل ہو جاٶ گے حالانکہ ابھی اللہ نے تم میں سے ان لوگوں کو جو مجاہد ہیں ظاہر نہیں کیا اور نہ انہیں جو صابر ہیں ابھی اس نے ظاہر کیا ہے۔
Français
Comptez-vous entrer au Paradis alors qu’Allāh n’a pas encore distingué ceux d’entre vous qui font des efforts dans Sa voie et telle est Sa coutume pour qu’Il distingue les constants ?
Español
¿Suponéis que vais a entrar en el cielo cuando Al-lah no ha istinguido aún a aquellos de vosotros que se sacrifican en el camino de Al-lah ni tampoco ha distinguido a los perseverantes?
Deutsch
Wähnt ihr etwa, ihr werdet in den Himmel eingehen, dieweil Allah noch nicht die Glaubensstreiter unter euch bezeichnet noch die Standhaften bezeichnet hat?
وَ لَقَدۡ کُنۡتُمۡ تَمَنَّوۡنَ الۡمَوۡتَ مِنۡ قَبۡلِ اَنۡ تَلۡقَوۡہُ ۪ فَقَدۡ رَاَیۡتُمُوۡہُ وَ اَنۡتُمۡ تَنۡظُرُوۡنَ ﴿۱۴۴﴾٪
وَلَقَدۡ كُنتُمۡ تَمَنَّوۡنَ ٱلۡمَوۡتَ مِن قَبۡلِ أَن تَلۡقَوۡهُ فَقَدۡ رَأَيۡتُمُوهُ وَأَنتُمۡ تَنظُرُونَ
English
And you used to wish for this death before you met it; now you have seen it while you were actually looking for it.
English Short Commentary
And you used to wish for such a death[493] before you met it; now you have seen it face to face, then why do some of you seek to avoid it?
493. "Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death. (close)
English Five Volume Commentary
And you used to wish for this death before you met it; now you have seen it while you were actually looking for it.[427]
427. Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for. (close)
اُردو
اور یقیناً تم موت کی تمنا کیا کرتے تھے پیشتر اس کے کہ تم اسے پالیتے۔ پس اب تم نے اسے اس حال میں دیکھ لیا ہے کہ کھڑے دیکھتے رہ گئے ہو۔
اُردو تفسیر صغیر
اور تم (لوگ تو) اس موت کی خواہش اس کے وقت سے بھی پہلے کیا کرتے تھے۔ سو (اب) تم نے اسے اس حالت میں دیکھ لیا ہے کہ اس کا سب حسن و قبح تم پر ظاہر ہو گیا ہے (پھر اب بعض کیوں گریز کر رہے ہیں؟)
Français
Et vous souhaitiez cette mort avant que vous ne la trouviez ; à présent que vous l’avez enfin trouvée, vous restez debout à regarder, comme cloués au sol.
Español
Solíais desear esta muerte antes de encontrarla; ahora que inalmente la habéis visto, permanecéis observando como si estuvierais paralizados.
Deutsch
Und ihr pflegtet euch (diesen) Tod zu wünschen, bevor ihr ihm begegnet seid; nun habt ihr ihn gesehen, gerade da ihr nach (ihm) ausschautet.
وَ مَا مُحَمَّدٌ اِلَّا رَسُوۡلٌ ۚ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ ؕ اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ انۡقَلَبۡتُمۡ عَلٰۤی اَعۡقَابِکُمۡ ؕ وَ مَنۡ یَّنۡقَلِبۡ عَلٰی عَقِبَیۡہِ فَلَنۡ یَّضُرَّ اللّٰہَ شَیۡئًا ؕ وَ سَیَجۡزِی اللّٰہُ الشّٰکِرِیۡنَ ﴿۱۴۵﴾
وَمَا مُحَمَّدٌ إِلَّا رَسُولٞ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُۚ أَفَإِيْن مَّاتَ أَوۡ قُتِلَ ٱنقَلَبۡتُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡۚ وَمَن يَنقَلِبۡ عَلَىٰ عَقِبَيۡهِ فَلَن يَضُرَّ ٱللَّهَ شَيۡـٔٗاۚ وَسَيَجۡزِي ٱللَّهُ ٱلشَّـٰكِرِينَ
English
And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.
English Short Commentary
And [a]Muhammad is but a Messenger. Verily, all Messengers have passed away before him. If then he dies or is slain, will you turn back on your heels? [b]And he who turns back on his heels shall not harm Allah at all.[494] And Allah will certainly reward the grateful.
494. A false report was spread at Uhud that the Holy Prophet had been killed. The verse refers to that incident and purports to say that although the report was untrue, yet even if it had been true and the Prophet had in fact been killed, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam is Ever Living. It is on record that when the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord (he has ascended to heaven), even as Moses had gone to his Lord, and he would come back and punish the Hypocrites." Abu Bakr coming on the scene firmly told ‘Umar to sit down and addressing the Muslims who had gathered in the Mosque, recited this very verse which convinced them that the Prophet was really dead and so they were overwhelmed with grief. The verse incidentally establishes the fact that all the Prophets before the Holy Prophet, had died; for if any of them had been alive, the verse could not have been quoted as proof of the Holy Prophet’s death. In fact, Islam does not depend for its life on any individual, however great. God is its Revealer and its Protector and Guardian. But the verse should not be understood to mean that the Holy Prophet could ever be killed in war or at the hand of an assassin. He was promised Divine protection from all harm to his life (5:68). The enemy had rejoiced when the false report went round that the Prophet was dead. But it proved a blessing in disguise for Muslims. It prepared them for the great strain which his actual death was to bring upon them later. But for this experience, it would have proved unbearable for them. (close)
English Five Volume Commentary
[a]And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? [b]And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.[428]
428. Commentary:
As already mentioned (3:122), the false report was spread at Uhud that the Holy Prophet was killed. The verse refers to this incident and purports to say that although the report about the death of the Prophet was untrue, yet even if it had been true, that should not have made the Faithful waver in their faith. Muhammad was only a Prophet; and as other Prophets before him had died, so would he. But the God of Islam ever lives.
It is also on record that when, seven years later, the Holy Prophet died, ‘Umar stood up in the Mosque at Medina with a drawn sword in his hand, and said, "Whoever will say that the Prophet of God is dead, I will cut off his head. He is not dead, but has gone to his Lord, (i.e. he has ascended to heaven) even as Moses had gone to his Lord, and he would come back and punish the hypocrites." At this stage, Abu Bakr, who happened to be away at the time of the Prophet’s death, hurriedly came back, went straight into the Prophet’s chamber and, seeing that he was really dead, kissed his forehead, saying, "Sweet art thou in death as thou wert in life, and surely God will not bring on thee two deaths." Then he came out, strong and firm, asked ‘Umar to sit down and, addressing the Companions, who were gathered in the Mosque, recited to them this very verse, i.e. Muhammad is only a Messenger; verily all Messengers have passed away before him; if then he die or be slain, will you turn back on your heels? meaning, that in the circumstances it was no wonder that the Holy Prophet also had passed away. Hearing this timely recital, ‘Umar, and all others, were convinced of the death of the Holy Prophet and were overpowered with grief. Thus, the verse incidentally proves that the Prophets that lived before the Holy Prophet had all died; for if any of them had been alive, the verse could not have been quoted as proof of the Holy Prophet’s death.
The verse also negates the idea that any Prophet has risen to heaven; for it was used to falsify ‘Umar’s contention to the effect that the Holy Prophet was not dead but had risen to heaven. The verse thus proves, without a shadow of doubt, that Jesus too, who was one of the Prophets that had appeared before the Holy Prophet, is not physically alive in the heavens, as some present-day Muslims, following the Christian belief, erroneously think. He is certainly dead, as proved by this verse and the consensus of the Companions’ opinion on the occasion of the death of the Holy Prophet.
In fact, religion does not depend on any personality. It belongs to God alone. That is why the Quran says that if the Holy Prophet dies or is killed, it will be no ground for Muslims to turn away from Islam; for the Prophet is only a Messenger and the religion is God’s. Elsewhere, however, the Quran clearly says: And Allah will protect thee from men(5:68). These two verses are not at variance with each other. What the Quran intends to emphasize in the verse is the fundamental truth of Islamic teachings. Muslims had seen how pure and true these teachings were. Their truth was evident and they could not have become false even if the Holy Prophet had been slain. For instance, the fundamental teaching of Islam is the Unity of God. Now, this truth could not become an untruth if the Prophet were killed. But apart from this announcement in principle, the Prophet could not be killed, for God had definitely promised to protect him.
It should also be remembered that immunity from being murdered is not given in the Quran as a criterion of a Prophet’s truth. People are required to accept a Prophet in his lifetime, and, therefore, they must have proofs of his truth in his lifetime, so that, by witnessing them, they may believe in him. They cannot wait till the time of his death in order to know whether he is a true or a false claimant.
Once a Prophet has furnished clear proofs of his truth in his lifetime, his claim is established and nothing can undo those proofs. Only if a Prophet were murdered before he had been able to give any proof of his truth could we conclude that he had proved a failure and was not a true claimant. But such a thing has never happened.
The enemy rejoiced when the report went round that the Prophet had been slain, but that supposed death of the Prophet turned out to be the veritable "life" of Islam. It fulfilled a great purpose. It prepared Muslims for the actual passing of the Holy Prophet. If this event had not occurred, the death of the Holy Prophet would have proved an unbearable trial for Muslims. In fact, this painful experience brought in disguise many blessings for Islam. At the Battle of Uhud, it brought to light the unshakable faith of the believers; at the time of his death it served to save Islam from going to pieces; and now that Islam is to all appearances dead, it is serving as a means of breathing new life into it, by proving that Jesus, whom Christians have deified, is dead, like all other Prophets that lived before Islam. (close)
اُردو
اور محمدنہیں ہے مگر ایک رسول۔ یقینا اس سے پہلے رسول گزر چکے ہیں۔ پس کیا اگر یہ بھی وفات پا جائے یا قتل ہو جائے تو تم اپنی ایڑیوں کے بل پھر جاؤ گے؟ اور جو بھی اپنی ایڑیوں کے بل پھر جائےگا تو وہ ہرگز اللہ کو کوئی نقصان نہیں پہنچا سکےگا۔ اور اللہ یقینا شکرگزاروں کو جزا دے گا۔
اُردو تفسیر صغیر
اور محمد صرف ایک رسول ہے۔ اس سے پہلے سب رسول فوت ہو چکے ہیں۔ پس اگر وہ وفات پا جائے یا قتل کیا جائے تو کیا تم اپنی ایڑیوں کے بل لوٹ جاٶ گے؟ اور جو شخص اپنی ایڑیوں کے بل لوٹ جائے وہ اللہ کا ہرگز کچھ نقصان نہیں کر سکتا۔ اور اللہ شکر گذاروں کو ضرور بدلہ دے گا۔
Français
Et Mohammad n’est qu’un Messager. En vérité, tous les Messagers avant lui sont morts. Alors s’il mourait ou s’il était tué, retourneriez-vous sur vos pas ? Et celui qui retourne sur ses pas ne nuira nullement à Allāh. Et Allāh récompensera sûrement ceux qui sont reconnaissants.
Español
Y Mohammad no es más que un Mensajero y antes que él han pasado todos los Mensajeros. Pero si muere o es asesinado, ¿volveríais sobre vuestros pasos? Quien vuelve sobre sus pasos no perjudicará en absoluto a Al-lah. Y Al-lah recompensa a los agradecidos.
Deutsch
Muhammad ist nur ein Gesandter. Vor ihm sind Gesandte dahingegangen. Wenn er nun stirbt oder getötet wird, werdet ihr umkehren auf euren Fersen? Und wer auf seinen Fersen umkehrt, der fügt Allah nicht den mindesten Schaden zu. Und Allah wird die Dankbaren belohnen.