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.
وَ مَا کَانَ لِنَفۡسٍ اَنۡ تَمُوۡتَ اِلَّا بِاِذۡنِ اللّٰہِ کِتٰبًا مُّؤَجَّلًا ؕ وَ مَنۡ یُّرِدۡ ثَوَابَ الدُّنۡیَا نُؤۡتِہٖ مِنۡہَا ۚ وَ مَنۡ یُّرِدۡ ثَوَابَ الۡاٰخِرَۃِ نُؤۡتِہٖ مِنۡہَا ؕ وَ سَنَجۡزِی الشّٰکِرِیۡنَ ﴿۱۴۶﴾
وَمَا كَانَ لِنَفۡسٍ أَن تَمُوتَ إِلَّا بِإِذۡنِ ٱللَّهِ كِتَٰبٗا مُّؤَجَّلٗاۗ وَمَن يُرِدۡ ثَوَابَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡهَا وَمَن يُرِدۡ ثَوَابَ ٱلۡأٓخِرَةِ نُؤۡتِهِۦ مِنۡهَاۚ وَسَنَجۡزِي ٱلشَّـٰكِرِينَ
English
And no soul can die except by Allah’s leave — a decree with a fixed term. And whoever desires the reward of the present world, We will give him thereof; and whoever desires the reward of the life to come, We will give him thereof; and We will surely reward the grateful.
English Short Commentary
And no soul can die except by Allah’s leave—a decree with a fixed term. [a]And whoever desires the reward of the present world, We will give him thereof; and whoever desires the reward of the Hereafter, We will give him thereof; and We will surely reward the grateful.
English Five Volume Commentary
And no soul can die except by Allah’s leave—a decree with a fixed term. [a]And whoever desires the reward of the present world, We will give him thereof; and whoever desires the reward of the life to come, We will give him thereof; and We will surely reward the grateful.[429]
429. Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time. (close)
اُردو
اور کسی جان کے لئے مرنا ممکن نہیں سوائے اس کے کہ اللہ کے اِذن سے ہو۔ یہ ایک طے شدہ نوشتہ ہے۔ اور جو کوئی دنیا کا ثواب چاہے ہم اُسے اس میں سے عطا کرتے ہیں۔ اور جو کوئی آخرت کا ثواب چاہے ہم اُسے اسی میں سے عطا کرتے ہیں۔ اور ہم شکر کرنے والوں کو یقیناً جزا دیں گے۔
اُردو تفسیر صغیر
اور اللہ کے اذن کے بغیر کوئی نفس نہیں مر سکتا (کیونکہ اللہ نے) ایک مقرر میعاد والا فیصلہ (کیا ہوا ہے) اور جو شخص دنیا کے بدلہ کا طالب ہو ہم اسے اس میں سے دیں گے اور جو شخص آخرت کا بدلہ چاہتا ہو ہم اسے اس میں سے دیں گے اور شکر گذاروں کو ضرور بدلہ دیں گے۔
Français
Et aucune âme ne peut mourir sauf avec la permission d’Allāh – un décret dont le terme est fixé. Et celui qui désire la récompense d’ici-bas, Nous lui en donnerons. Et celui qui désire la récompense de l’au-delà, Nous lui en donnerons. Et certainement Nous récompenserons ceux qui sont reconnaissants.
Español
Y ningún alma puede morir si no es con permiso de Al-lah: Una sentencia a plazo fijo. Y a quien desee la recompensa de este mundo, se la daremos; y a quien desee la recompensa del mundo futuro se la daremos; pues en verdad recompensaremos a los agradecidos.
Deutsch
Zu sterben steht niemandem zu, es sei denn mit Allahs Erlaubnis – ein Beschluss mit vorbestimmter Frist. Und wer den Lohn dieser Welt begehrt, Wir werden ihm davon geben; und wer den Lohn des zukünftigen Lebens begehrt, Wir werden ihm davon geben; und Wir werden die Dankbaren belohnen.
وَ کَاَیِّنۡ مِّنۡ نَّبِیٍّ قٰتَلَ ۙ مَعَہٗ رِبِّیُّوۡنَ کَثِیۡرٌ ۚ فَمَا وَہَنُوۡا لِمَاۤ اَصَابَہُمۡ فِیۡ سَبِیۡلِ اللّٰہِ وَ مَا ضَعُفُوۡا وَ مَا اسۡتَکَانُوۡا ؕ وَ اللّٰہُ یُحِبُّ الصّٰبِرِیۡنَ ﴿۱۴۷﴾
وَكَأَيِّن مِّن نَّبِيّٖ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٞ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمۡ فِي سَبِيلِ ٱللَّهِ وَمَا ضَعُفُواْ وَمَا ٱسۡتَكَانُواْۗ وَٱللَّهُ يُحِبُّ ٱلصَّـٰبِرِينَ
English
And many a Prophet there has been beside whom fought numerous companies of their followers. They slackened not for aught that befell them in the way of Allah, nor did they weaken, nor did they humiliate themselves before the enemy. And Allah loves the steadfast.
English Short Commentary
And many a Prophet there has been beside whom fought numerous companies[495] of their followers. [b]They slackened not for aught that befell them in the way of Allah, nor did they weaken, nor did they humiliate themselves before the enemy. And Allah loves the steadfast.
495. Ribbiyyun is the plural of Ribbiyy which is derived from Rabba for which see 1:2. Ribbiyy means, one related to Ribbah, i.e. a company or a large company or a numerous company. Thus the word means, those forming a large company or a large body of persons. The word also signifies learned, pious and patient men (Lane). (close)
English Five Volume Commentary
And many a Prophet there has been beside whom fought numerous companies of their followers. [b]They slackened not for aught that befell them in the way of Allah, nor did they weaken, nor did they humiliate themselves before the enemy. And Allah loves the steadfast.[430]
430. Important Words:
ربیون (companies of followers) is the plural of ربی (ribbi) which is derived from رب for which see 1:2. ربی means, one related to ربة i.e. company or a large company or a numerous company. Thus ربیون means, those forming a large company or a large body of persons, i.e. followers (Aqrab). It also signifies learned, pious and patient men (Lane).
استکانوا (did humiliate themselves) is derived from سکن which means, he or it became still or stationary; or the word is derived from کان which means, he or it came into existence; or he or it was in a certain condition. استکان means, he was or became lowly, humble, humiliated, or in a state of abasement (Aqrab).
Commentary:
The verse exhorts believers to profit by the good example set by their righteous predecessors. The latter were not found lacking in preparations for fighting in the cause of Allah, nor were they slack in actual fighting or wanting in steadfastness. (close)
اُردو
اور کتنے ہی نبی تھے کہ جن کے ساتھ مل کر بہت سے ربّانی لوگوں نے قتال کیا۔ پھر وہ ہرگز کمزور نہیں پڑے اس مصیبت کی وجہ سے جو اللہ کے رستے میں انہیں پہنچی۔ اور انہوں نے ضُعف نہیں دکھایا اور وہ (دشمن کے سامنے) جھکے نہیں۔ اور اللہ صبر کرنے والوں سے محبت کرتا ہے۔
اُردو تفسیر صغیر
اور بہت سے نبی ایسے (گذرے) ہیں جن کے ساتھ ہو کر (ان کی) جماعت کے بہت سے لوگوں نے جنگ کی۔ پھر نہ (تو) وہ اس (تکلیف) کی وجہ سے جو انہیں اللہ کی راہ میں پہنچی تھی سست ہو گئے اور نہ کمزوری دکھائی اور نہ انہوں نے (دشمنوں کے سامنے) تذلل اختیار کیا۔ اور اللہ صبر کرنے والوں سے محبت کرتا ہے۔
Français
Il y a eu bien des Prophètes aux côtés desquels se sont battus de nombreux hommes saints. Ils ne faiblirent nullement malgré tout ce qui leur arriva dans la voie d’Allāh. Leur courage ne mollit point et ils ne cédèrent pas devant l’ennemi. Et Allāh aime les constants.
Español
¡Cuántos Profetas ha habido a cuyo lado lucharon muchos hombres piadosos! No desfallecieron por lo que les sucedió en el camino de Al-lah, ni flaquearon ni se humillaron ante el enemigo. Y Al-lah ama a los perseverantes.
Deutsch
Und so manchen Propheten hat es gegeben, an dessen Seite zahlreiche Scharen kämpften. Sie zagten nicht, was immer sie auch auf Allahs Weg treffen mochte, noch wurden sie schwach, noch demütigten sie sich (vor dem Feind). Und Allah liebt die Standhaften.
وَ مَا کَانَ قَوۡلَہُمۡ اِلَّاۤ اَنۡ قَالُوۡا رَبَّنَا اغۡفِرۡ لَنَا ذُنُوۡبَنَا وَ اِسۡرَافَنَا فِیۡۤ اَمۡرِنَا وَ ثَبِّتۡ اَقۡدَامَنَا وَ انۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ ﴿۱۴۸﴾
وَمَا كَانَ قَوۡلَهُمۡ إِلَّآ أَن قَالُواْ رَبَّنَا ٱغۡفِرۡ لَنَا ذُنُوبَنَا وَإِسۡرَافَنَا فِيٓ أَمۡرِنَا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
English
And they uttered not a word except that they said: ‘Our Lord, forgive us our errors and our excesses in our conduct, and make firm our steps and help us against the disbelieving people.’
English Short Commentary
And they uttered not a word except that they said, [c]‘Our Lord, forgive us our sins and our excesses in our conduct, and make firm our steps and help us against the disbelieving people.’
English Five Volume Commentary
And they uttered not a word except that they said: [a]‘Our Lord, forgive us our errors and our excesses in our conduct, and make firm our steps and help us against the disbelieving people.’[431]
431. Commentary:
Each part of the prayer contained in this verse corresponds to the points mentioned in the previous one. In fact, success comes only by the help and grace of God. Human effort alone is not enough.
It should, however, be noted that, corresponding to the last part of the prayer in this verse, there is mentioned no corresponding effort on the part of believers in the preceding verse, thus indicating that final victory and success come solely through the grace of God and are not the result of our actions. (close)
اُردو
اور ان کا قول اس کے سوا کچھ نہ تھا کہ انہوں نے عرض کیا اے ہمارے ربّ! ہمارے گناہ بخش دے اور اپنے معاملہ میں ہماری زیادتی بھی۔ اور ہمارے قدموں کو ثبات بخش اور ہمیں کافر قوم کے خلاف نصرت عطا کر۔
اُردو تفسیر صغیر
اور سوائے اس بات کے انہوں نے کچھ (بھی) نہ کہا کہ (اے) ہمارے رب! ہمارے قصور (یعنی کوتاہیاں) اور ہمارے اعمال میں ہماری زیادتیاں ہمیں معاف کر اور ہمارے قدموں کو مضبوط کر اور کافر لوگوں کے خلاف ہماری مدد کر۔
Français
Et ils n’eurent que cette parole : « Notre Seigneur, pardonne-nous nos erreurs et nos excès de conduite, affermis nos pas, et aide-nous contre le peuple mécréant. »
Español
Y no profirieron palabra alguna salvo para decir: “Señor nuestro, perdónanos nuestros errores y los excesos de nuestra conducta, haz firmes nuestros pasos y ayúdanos contra los incrédulos.”
Deutsch
Und sie sagten kein Wort, es sei denn, dass sie sprachen: "Unser Herr, vergib uns unsere Irrtümer und unsere Vergehen in unserem Betragen und festige unsere Schritte und hilf uns gegen das ungläubige Volk."
فَاٰتٰٮہُمُ اللّٰہُ ثَوَابَ الدُّنۡیَا وَ حُسۡنَ ثَوَابِ الۡاٰخِرَۃِ ؕ وَ اللّٰہُ یُحِبُّ الۡمُحۡسِنِیۡنَ ﴿۱۴۹﴾٪
فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنۡيَا وَحُسۡنَ ثَوَابِ ٱلۡأٓخِرَةِۗ وَٱللَّهُ يُحِبُّ ٱلۡمُحۡسِنِينَ
English
So Allah gave them the reward of this world, as also an excellent reward of the next; and Allah loves those who do good.
English Short Commentary
[a]So Allah gave them the reward of this world, as also an excellent[496] reward of the Hereafter; and Allah loves those who do good.
496. The rewards of the next life are of various degrees, and such believers, as have been described above, will get the best of them. The word Husna rendered as "excellent" does not necessarily indicate superlative degree but is also used to express an intensified sense absolutely. (close)
English Five Volume Commentary
[b]So Allah gave them the reward of this world, as also an excellent reward of the next; and Allah loves those who do good.[432]
432. Commentary:
The rewards of the next life are of various degrees, and such believers as have been described above will get the best of them. The word حسن rendered as "excellent" does not necessarily indicate superlative degree, but is also used to express an intensified sense absolutely. (close)
اُردو
تو اللہ نے انہیں دنیا کا ثواب بھی دیا اور آخرت کا بہت عمدہ ثواب بھی۔ اور اللہ احسان کرنے والوں سے محبت کرتا ہے۔
اُردو تفسیر صغیر
اس پر اللہ نے انہیں دنیا کا بدلہ (بھی) اور آخرت کا بہترین بدلہ (بھی) دیا‘ اور اللہ محسنوں سے محبت کرتا ہے۔
Français
Allāh leur donna donc la récompense d’ici-bas ainsi qu’une excellente récompense de l’au-delà ; et Allāh aime ceux qui font le bien.
Español
Así les dio Al-lah la recompensa de este mundo como también una recompensa excelente en el futuro; pues Al-lah ama a quienes hacen el bien.
Deutsch
So gab ihnen Allah den Lohn dieser Welt wie auch einen herrlichen Lohn im Jenseits; und Allah liebt, die Gutes tun.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تُطِیۡعُوا الَّذِیۡنَ کَفَرُوۡا یَرُدُّوۡکُمۡ عَلٰۤی اَعۡقَابِکُمۡ فَتَنۡقَلِبُوۡا خٰسِرِیۡنَ ﴿۱۵۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تُطِيعُواْ ٱلَّذِينَ كَفَرُواْ يَرُدُّوكُمۡ عَلَىٰٓ أَعۡقَٰبِكُمۡ فَتَنقَلِبُواْ خَٰسِرِينَ
English
O ye who believe! if you obey those who have disbelieved, they will cause you to turn back on your heels, and you will become losers.
English Short Commentary
[b]O ye who believe! if you obey[497] those who have disbelieved, they will cause you to turn back on your heels, and you will become losers.
497. Muslims are not enjoined to eschew dealings with all non-Muslims; they are warned against following only such disbelievers as are the active enemies of Islam. (close)
English Five Volume Commentary
[a]O ye who believe! if you obey those who have disbelieved, they will cause you to turn back on your heels, and you will become losers.[433]
433. Commentary:
It should be noted that Muslims are not enjoined here to have no dealings with non-Muslims; they are only warned against following such disbelievers as are enemies of Islam. They should remain on the alert against these, though they need not fear them, because God is on their side, as pointed out in the next verse. (close)
اُردو
اے لوگو جو ایمان لائے ہو! اگر تم نے ان لوگوں کی اطاعت کی جو کافر ہوئے تو وہ تمہیں تمہاری ایڑیوں کے بَل لوٹا دیں گے۔ پھر تم نقصان اٹھاتے ہوئے لوٹو گے۔
اُردو تفسیر صغیر
اے ایماندارو! اگر تم ان لوگوں کی فرمانبرداری کرو گے جو کافر ہیں تو وہ تمہیں تمہاری ایڑیوں کے بل لوٹادیں گے جس کی وجہ سے تم نقصان اٹھانے والوں میں سے ہو جاٶ گے۔
Français
Ô vous qui croyez ! Si vous obéissez aux mécréants, ils vous feront tourner les talons, et ainsi vous deviendrez des perdants.
Español
¡Oh, vosotros, los que creéis! si obedecéis a quienes no creen, os harán volver sobre vuestros pasos y seréis perdedores.
Deutsch
O die ihr glaubt, so ihr denen, die nicht glauben, gehorcht, werden sie euch auf euren Fersen umkehren heißen; also werdet ihr Verlierende sein.