وَ اللّٰہُ یُرِیۡدُ اَنۡ یَّتُوۡبَ عَلَیۡکُمۡ ۟ وَ یُرِیۡدُ الَّذِیۡنَ یَتَّبِعُوۡنَ الشَّہَوٰتِ اَنۡ تَمِیۡلُوۡا مَیۡلًا عَظِیۡمًا ﴿۲۸﴾
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡكُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُواْ مَيۡلًا عَظِيمٗا
English
And Allah wishes to turn to you in mercy, but those who follow their low desires wish that you should stray far away.
English Short Commentary
[b]And Allah wishes to turn to you in mercy, but those who follow their low desires wish that you should incline wholly towards evil.
English Five Volume Commentary
And [a]Allah wishes to turn to you in mercy, but those who follow their low desires wish that you should stray far away.[506]
506. Commentary:
In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude. (close)
اُردو
اور اللہ چاہتا ہے کہ تم پر توبہ قبول کرتے ہوئے جھکے۔ اور وہ لوگ جو نفسانی خواہشات کے پیچھے لگے رہتے ہیں چاہتے ہیں کہ تم بڑے زور سے (اُن کی طرف) مائل ہو جاؤ۔
اُردو تفسیر صغیر
اور اللہ تو (یہ) چاہتا ہے کہ تم پر شفقت کرے اور جو لوگ بری خواہشوں کے پیچھے پڑتے ہیں وہ چاہتے ہیں کہ تم (بدی کی طرف) بالکل جھک جاٶ۔
Français
Et Allāh désire se tourner vers vous avec clémence, mais ceux qui suivent leurs bas désirs veulent que votre penchant pour eux soit très grand.
Español
Y Al-lah desea volver a vosotros con misericordia, pero quienes siguen sus bajos deseos ansían extraviaros lejos.
Deutsch
Und Allah wünscht Sich in Gnade zu euch zu kehren, die aber den niederen Gelüsten folgen, wünschen, dass ihr euch erniedrigt.
یُرِیۡدُ اللّٰہُ اَنۡ یُّخَفِّفَ عَنۡکُمۡ ۚ وَ خُلِقَ الۡاِنۡسَانُ ضَعِیۡفًا ﴿۲۹﴾
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمۡۚ وَخُلِقَ ٱلۡإِنسَٰنُ ضَعِيفٗا
English
Allah desires to lighten your burden, for man has been created weak.
English Short Commentary
Allah desires to lighten your burden, for man has been created weak.[593]
593. The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing. (close)
English Five Volume Commentary
Allah desires to lighten your burden, for man has been created weak.[507]
507. Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing. (close)
اُردو
اللہ چاہتا ہے کہ تم سے بوجھ ہلکا کردے اور انسان کمزور پیدا کیا گیا ہے۔
اُردو تفسیر صغیر
اللہ چاہتا ہے کہ تم سے (بوجھ) ہلکا کرے اور انسان کو کمزور پیدا کیا گیا ہے۔
Français
Allāh désire alléger votre fardeau, car l’homme a été créé faible.
Español
Al-lah desea aligerar vuestra carga, porque el hombre ha sido creado débil.
Deutsch
Allah will eure Bürde erleichtern, denn der Mensch ward schwach erschaffen.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوۡۤا اَمۡوَالَکُمۡ بَیۡنَکُمۡ بِالۡبَاطِلِ اِلَّاۤ اَنۡ تَکُوۡنَ تِجَارَۃً عَنۡ تَرَاضٍ مِّنۡکُمۡ ۟ وَ لَا تَقۡتُلُوۡۤا اَنۡفُسَکُمۡ ؕ اِنَّ اللّٰہَ کَانَ بِکُمۡ رَحِیۡمًا ﴿۳۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٖ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمٗا
English
O ye who believe! devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not yourselves. Surely, Allah is Merciful to you.
English Short Commentary
O ye who believe! [c]devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not your people. Surely, Allah is Merciful towards you.
English Five Volume Commentary
O ye who believe! [a]devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not yourselves. Surely, Allah is Merciful towards you.[508]
508. Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir). (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اپنے اموال آپس میں ناجائز طریق پر نہ کھایا کرو۔ ہاں اگر وہ ایسی تجارت ہو جو تمہاری باہمی رضامندی سے ہو۔ اور تم اپنے آپ کو (اقتصادی طور پر) قتل نہ کرو۔ یقینا اللہ تم پر باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اے ایماندارو! تم آپس میں ناجائز طور پر اپنے مال نہ کھاٶ۔ ہاں یہ جائز ہے کہ (مال کا حصول) آپس کی رضا کے ساتھ تجارت کے ذریعہ سے ہو۔ اور تم اپنے آپ کو قتل نہ کرو۔ اللہ یقیناً تم پر باربار رحم کرنے والا ہے۔
Français
Ô vous qui croyez ! Ne dévorez pas entre vous vos biens par des moyens illicites, à moins que ce soit une transaction entre vous par consentement mutuel. Et ne vous tuez pas vous-mêmes économiquement. Allāh est assurément Miséricordieux envers vous.
Español
¡Oh vosotros, los que creéis! no devoréis vuestros bienes entre vosotros por medios ilícitos, excepto que lo ganéis por el comercio y por mutuo consentimiento. Y no os matéis vosotros mismos. En verdad, Al-lah es Misericordioso con vosotros.
Deutsch
O die ihr glaubt, zehrt euren Besitz nicht untereinander auf durch Falsches, es sei denn, dass ihr im Handel (verdient) mit gegenseitigem Einverständnis. Und tötet euch nicht selbst. Siehe, Allah ist barmherzig gegen euch.
وَ مَنۡ یَّفۡعَلۡ ذٰلِکَ عُدۡوَانًا وَّ ظُلۡمًا فَسَوۡفَ نُصۡلِیۡہِ نَارًا ؕ وَ کَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا ﴿۳۱﴾
وَمَن يَفۡعَلۡ ذَٰلِكَ عُدۡوَٰنٗا وَظُلۡمٗا فَسَوۡفَ نُصۡلِيهِ نَارٗاۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
English
And whosoever does that by way of transgression and injustice, We shall cast him into Fire; and that is easy with Allah.
English Short Commentary
And whosoever does that by way of transgression and injustice, We shall cast him into Fire; and that is easy for Allah.
English Five Volume Commentary
And whosoever does that by way of transgression and injustice, We shall cast him into Fire; and that is easy with Allah.
اُردو
اور جو حد سے تجاوز کرتے ہوئے اور ظلم کرتے ہوئے ایسا کرے تو ہم اسے عنقریب ایک آگ میں ڈالیں گے۔ اور یہ بات اللہ پر آسان ہے۔
اُردو تفسیر صغیر
اور جو (شخص بھی) یہ (یعنی دوسرے کا مال کھانا) زیادتی اور ظلم کی عادت کی وجہ سے کرے گا اسے ہم ضرور آگ میں ڈالیں گے اور یہ (امر) اللہ کے لئے آسان ہے۔
Français
Et quiconque fait cela par transgression et injustice, Nous le jetterons au Feu, et cela est facile pour Allāh.
Español
Mas a quien lo haga con iniquidad e injusticia, lo haremos entrar en el Fuego: es cosa fácil para Al-lah.
Deutsch
Und wer das in Frevelhaftigkeit und Ungerechtigkeit tut, den werden Wir ins Feuer stoßen; und das ist Allah ein leichtes.
اِنۡ تَجۡتَنِبُوۡا کَبَآئِرَ مَا تُنۡہَوۡنَ عَنۡہُ نُکَفِّرۡ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَ نُدۡخِلۡکُمۡ مُّدۡخَلًا کَرِیۡمًا ﴿۳۲﴾
إِن تَجۡتَنِبُواْ كَبَآئِرَ مَا تُنۡهَوۡنَ عَنۡهُ نُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَنُدۡخِلۡكُم مُّدۡخَلٗا كَرِيمٗا
English
If you keep away from the more grievous of the things which are forbidden you, We will remove from you your minor evils and admit you to a place of great honour.
English Short Commentary
If you [a]keep away from the more grievous[594] of the things which are forbidden you, We will remove from you your minor evils and admit you to a place of great honour.
594. There is no classification of less or more grievous sins in the Qur’an. The term is rather a relative one. The commission of anything forbidden by God is a sin and the commission of all sins which one finds difficult to avoid is grievous. The meaning of the verse seems to be that if a person avoids doing those things the giving up of which seems difficult and burdensome to him, he will be enabled to get rid of other sins as well. Some scholars interpret the word Kaba’ir (grievous sins) as signifying the last stage of each act of sin. If one restrains oneself from committing the final act, the preliminary ones will be forgiven him. (close)
English Five Volume Commentary
If you [a]keep away from the more grievous of the things which are forbidden you, We will remove from you your minor evils and admit you to a place of great honour.[509]
509. Commentary:
Truly speaking, there is no classification of more grievous and less grievous sins in the Quran. Rather, the term is a relative one. The commission of anything forbidden by God is a sin, and the commission of all sins which one finds difficult to shun is grievous. The meaning of the verse, therefore, is that if you avoid doing those things the giving up of which seems difficult and burdensome to you, the result will be that you will be enabled to get rid of other sins as well. Some scholars interpret the word کبائر (grievous sins) as signifying the last stage of each act of sin. For instance, a person contemplates committing a theft. Now, whereas the actual commitment of theft is "grievous", the preliminary acts leading up to it would be "minor evils." If one restrains oneself from committing the final act, the preliminary ones will be forgiven him. (close)
اُردو
اگر تم اُن بڑے گناہوں سے بچتے رہو جن سے تمہیں روکا گیا ہے تو ہم تُم سے تمہاری بدیاں دور کردیں گے اور ہم تمہیں ایک بڑی عزّت کے مقام میں داخل کریں گے۔
اُردو تفسیر صغیر
جن (باتوں) سے تمہیں روکا جاتا ہے۔ اگر ان میں سے بڑی (بڑی باتوں) سے تم دور رہو تو ہم تم سے تمہارے عیب دور کر دیں گے اور تمہیں معزز مقام میں داخل کریں گے۔
Français
Si vous vous abstenez des plus graves péchés qui vous sont interdits, Nous vous débarrasserons de vos méfaits et Nous vous admettrons dans un lieu de grand honneur.
Español
Si os alejáis de las peores cosas de las que os están prohibidas, os absolveremos de vuestras faltas menores y os admitiremos en un lugar de gran honra.
Deutsch
Wenn ihr euch von den schwereren unter den euch verbotenen Dingen fernhaltet, dann werden Wir eure geringeren Übel von euch hinwegnehmen und euch an einen ehrenvollen Platz führen.
وَ لَا تَتَمَنَّوۡا مَا فَضَّلَ اللّٰہُ بِہٖ بَعۡضَکُمۡ عَلٰی بَعۡضٍ ؕ لِلرِّجَالِ نَصِیۡبٌ مِّمَّا اکۡتَسَبُوۡا ؕ وَ لِلنِّسَآءِ نَصِیۡبٌ مِّمَّا اکۡتَسَبۡنَ ؕ وَ سۡئَلُوا اللّٰہَ مِنۡ فَضۡلِہٖ ؕ اِنَّ اللّٰہَ کَانَ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿۳۳﴾
وَلَا تَتَمَنَّوۡاْ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعۡضَكُمۡ عَلَىٰ بَعۡضٖۚ لِّلرِّجَالِ نَصِيبٞ مِّمَّا ٱكۡتَسَبُواْۖ وَلِلنِّسَآءِ نَصِيبٞ مِّمَّا ٱكۡتَسَبۡنَۚ وَسۡـَٔلُواْ ٱللَّهَ مِن فَضۡلِهِۦٓۚ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمٗا
English
And covet not that whereby Allah has made some of you excel others. Men shall have a share of that which they have earned, and women a share of that which they have earned. And ask Allah of His bounty. Surely, Allah has perfect knowledge of all things.
English Short Commentary
And covet not that whereby [b]Allah has made some of you excel others. Men shall have a share of that which they have earned, and women a share of that which they have earned.[595] And ask Allah of His bounty. Surely, Allah has perfect knowledge of all things.
595. The verse establishes the equality of men and women so far as their works and rewards are concerned. (close)
English Five Volume Commentary
And covet not that whereby [b]Allah has made some of you excel others. Men shall have a share of that which they have earned, and women a share of that which they have earned. And ask Allah of His bounty. Surely, Allah has perfect knowledge of all things.[510]
510. Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned. (close)
اُردو
اور اللہ نے جو تم میں سے بعض کو بعض پر فضیلت بخشی ہے اس کی حرص نہ کیا کرو۔ مردوں کے لئے اس میں سے حصہ ہے جو وہ کمائیں۔ اور عورتوں کے لئے اس میں سے حصہ ہے جو وہ کمائیں۔ اور اللہ سے اس کا فضل مانگو۔ یقیناً اللہ ہر چیز کا خوب علم رکھتا ہے۔
اُردو تفسیر صغیر
اور جس (چیز کے ذریعہ) سے اللہ نے تم میں سے بعض کو بعض (دوسروں) پر فضیلت دی ہے اس کی خواہش نہ کرو۔ جو کچھ مردوں نے کمایا ہے اس میں سے ان کا حصہ ہے اور جو کچھ عورتوں نے کمایا ہے اس میں سے ان کا حصہ ہے اور تم اللہ (ہی) سے اس کے فضل کا حصہ مانگو۔ اللہ ہر ایک چیز کو یقیناً بہت جاننے والا ہے۔
Français
Et ne convoitez pas ces choses par lesquelles Allāh a fait que certains d’entre vous surpassent les autres. Les hommes recevront une part de ce qu’ils auront gagné, et les femmes recevront une part de ce qu’elles auront gagné. Et demandez à Allāh de Sa munificence. Assurément, Allāh a une parfaite connaissance de toutes choses.
Español
Y no ambicionéis aquello en lo que Al-lah ha hecho que algunos superéis a otros. Los hombres tendrán una parte de lo que han ganado y las mujeres parte de lo que también han ganado. Pedid a Al-lah de Su magnanimidad. En verdad, Al-lah conoce perfectamente todas las cosas.
Deutsch
Und begehrt nicht das, womit Allah die einen von euch vor den anderen ausgezeichnet hat. Die Männer sollen ihren Anteil erhalten nach ihrem Verdienst, und die Frauen sollen ihren Anteil erhalten nach ihrem Verdienst. Und bittet Allah um Seine Huld. Wahrlich, Allah hat vollkommene Kenntnis von allen Dingen.
وَ لِکُلٍّ جَعَلۡنَا مَوَالِیَ مِمَّا تَرَکَ الۡوَالِدٰنِ وَ الۡاَقۡرَبُوۡنَ ؕ وَ الَّذِیۡنَ عَقَدَتۡ اَیۡمَانُکُمۡ فَاٰتُوۡہُمۡ نَصِیۡبَہُمۡ ؕ اِنَّ اللّٰہَ کَانَ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدًا ﴿٪۳۴﴾
وَلِكُلّٖ جَعَلۡنَا مَوَٰلِيَ مِمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَۚ وَٱلَّذِينَ عَقَدَتۡ أَيۡمَٰنُكُمۡ فَـَٔاتُوهُمۡ نَصِيبَهُمۡۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدًا
English
And to every one We have appointed heirs to what the parents and the relations leave, and also those with whom your oaths have ratified a contract. So give them their portion. Surely, Allah watches over all things.
English Short Commentary
And [c]to every one We have appointed heirs[596] to what the parents and the relations leave,[597] and also those with whom your oaths have ratified a contract. So give them their portion. Surely, Allah watches over all things.
596. Mawali is the plural of Maula which among other things means, an heir. (close)
597. Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc." (close)
English Five Volume Commentary
And [a]to every one We have appointed heirs to what the parents and the relations leave, and also those with whom your oaths have ratified a contract. So give them their portion. Surely, Allah watches over all things.[511]
511. Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause. (close)
اُردو
اور ہم نے ہر ایک کے لئے وارث بنائے ہیں اس (مال) کے جو والدین اور اقرباءچھوڑیں اور وہ جن سے تم نے پختہ عہدوپیمان کئے ہیں ان کو بھی ان کا حصہ دو۔ یقیناً اللہ ہر چیز پر نگران ہے۔
اُردو تفسیر صغیر
اور ہر ایک (شخص) کے لئے ہم نے اس کے ترکہ کے متعلق وارث مقرر کردئے ہیں (وہ وارث) ماں باپ اور قریبی رشتہ دار (ہیں) اور وہ (بھی) جن کے ساتھ تم نے پکے عہدو پیمان کیے ہیں (یعنی بیویاں یا خاوند) سو ان کو بھی ان کا مقررہ حصہ دو۔ اور اللہ ہر ایک امر پر یقیناً نگران ہے۔
Français
Et pour chacun, Nous avons nommé des héritiers pour ce que laisseront les parents et les proches parents et aussi pour ceux avec lesquels vous vous êtes engagés sous la foi du serment. Alors donnez-leur leur part. En vérité, Allāh surveille tout.
Español
Y hemos instituido a cada uno heredero de lo que dejan sus padres y familiares, y también aquellos con quienes vuestros juramentos ratificaron un contrato. Dadles, pues, su parte. En verdad, Al-lah vigila todas las cosas.
Deutsch
Und einem jeden haben Wir Erben bestimmt für das, was Eltern und Verwandte hinterlassen und jene, mit denen eure Eide einen Bund bekräftigt haben. So gebt ihnen denn ihr Teil. Siehe, Allah hat aller Dinge acht.
اَلرِّجَالُ قَوّٰمُوۡنَ عَلَی النِّسَآءِ بِمَا فَضَّلَ اللّٰہُ بَعۡضَہُمۡ عَلٰی بَعۡضٍ وَّ بِمَاۤ اَنۡفَقُوۡا مِنۡ اَمۡوَالِہِمۡ ؕ فَالصّٰلِحٰتُ قٰنِتٰتٌ حٰفِظٰتٌ لِّلۡغَیۡبِ بِمَا حَفِظَ اللّٰہُ ؕ وَ الّٰتِیۡ تَخَافُوۡنَ نُشُوۡزَہُنَّ فَعِظُوۡہُنَّ وَ اہۡجُرُوۡہُنَّ فِی الۡمَضَاجِعِ وَ اضۡرِبُوۡہُنَّ ۚ فَاِنۡ اَطَعۡنَکُمۡ فَلَا تَبۡغُوۡا عَلَیۡہِنَّ سَبِیۡلًا ؕ اِنَّ اللّٰہَ کَانَ عَلِیًّا کَبِیۡرًا ﴿۳۵﴾
ٱلرِّجَالُ قَوَّـٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّـٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّـٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا
English
Men are guardians over women because Allah has made some of them excel others, and because they (men) spend of their wealth. So virtuous women are those who are obedient, and guard the secrets of their husbands with Allah’s protection. And as for those on whose part you fear disobedience, admonish them and leave them alone in their beds, and chastise them. Then if they obey you, seek not a way against them. Surely, Allah is High, Great.
English Short Commentary
[a]Men are guardians[598] over women because [b]Allah has made some of them excel others, and because men spend on them of their wealth. So virtuous women are obedient, and guard the secrets of their husbands with Allah’s protection. And as for those on whose part you fear disobedience,[599] admonish them and keep away from them in their beds[600] and chastise[601] them. Then if they obey you, seek not a way against them. Surely, Allah is High and Great.
598. Qawwamun is derived from Qama and Qama ‘Alal-Mar’ati means, he undertook the maintenance of the woman; he protected her. Qawwamun, therefore, means, maintainers, managers of affairs; protectors (Lisan). The verse gives two reasons why man has been made the head of the family, (a) his superior mental and physical faculties; and (b) his being the bread-earner and maintainer of the family. It is, therefore, natural and fair that he, who earns and supplies the money for the maintenance of the family, should enjoy a supervisory status in the disposal of its affairs. (close)
599. Nashazatu-Mar’atu ‘ala Zauji-ha means, the woman rose against her husband; resisted him; deserted him (Lane & Taj). (close)
600. The clause may signify, (a) abstention from conjugal relations; (b) sleeping in separate beds; (c) ceasing to talk to them. These measures are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Qur’an, is the maximum limit for abstention from conjugal relations, i.e. practical separation (2:227). If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16. (close)
601. The Holy Prophet is reported to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi & Muslim) but the husbands who beat their wives are not the best among men (Kathir, iii). (close)
English Five Volume Commentary
[b]Men are guardians over women because [c]Allah has made some of them excel others, and because they (men) spend of their wealth. So virtuous women are those who are obedient, and guard the secrets of their husbands with Allah’s protection. And as for those on whose part you fear disobedience, admonish them and leave them alone in their beds, and chastise them. Then if they obey you, seek not a way against them. Surely, Allah is High and Great.[512]
512. Important Words:
قوامون (guardians) is derived from قام i.e. he stood. They say قام علیه i.e. he tended or took care of it or him. قام بالیتم means, he maintained the orphan. قام علی المرأة means, he undertook the maintenance of the woman; he undertook or managed her affairs; he protected her, or became her guardian. قوم الشیء (qawwama) means, he set the thing right, or made it straight or even. قوام therefore means, one who manages affairs well; a ruler or governor; one in a position to issue orders (Lane & Aqrab).
قانتات (obedient) is the plural of قانتة being the active participle from قنت. They say قنت لله i.e. he was obedient to God. امرأة قنوت means, a woman humble, submissive and obedient to her husband (Lane). See also 2:117.
نشوز (disobedience) is the noun-infinitive from نشز i.e. he rose or raised himself. نشزت المرأة علی زوجھا means, the woman rose against, or was disobedient to her husband and exalted herself against him and resisted him and was an evil companion to him. نشز المرء علی زوجته means, the husband treated his wife unjustly and was unkind to her or forsook her or hated her and was an evil companion to her (Lane & Aqrab).
اھجروھن (leave them alone). ھجر means, he cut him off from friendly or loving communion or intercourse; he forsook or abandoned him; he "cut" him, i.e. he boycotted him and ceased to speak to him or to associate with him. ھجر الشیء means, he forsook, or abandoned the thing; he shunned or avoided it. ھجر زوجته means, he separated himself from his wife or kept away from her (Lane & Mufradat).
اضربوھن (chastise them) is derived from ضرب. They say ضربه i.e. he beat, struck, smote or hit him (with hand, stick, etc.); hence, he chastised him.
علیا (High) is derived from علا i.e. he or it was or became high, elevated, lofty or exalted. تعالی means, he was or became high, elevated, exalted or supremely exalted or extolled. علی means high, elevated or lofty in rank, condition or state. العلیwhich is one of the attributive names of God (e.g. 2:256) means, the High; the Most High; He above Whom is nothing. المتعالی is also an attributive name of God (e.g. 13:10) meaning, He Who is Great or Supremely Great, the High or the Most High; One Higher than every other high one. تعال means, come thou, as if said by a man in a high place when calling upon a man in a low place, but is also used generally (Lane).
Commentary:
The verse gives two reasons why man has been made the head of the family: (a) his superior mental and physical powers; (b) his being bread-earner and maintainer of the family. It is natural and fair that he who earns and supplies the money should have the final say in the disposal of affairs.
The word قانتات (obedient) spoken of wives may mean either obedient to God, or to husbands.
The expression, guard the secrets of their husbands, means that when the husbands are at home, they are obedient to them and guard their secrets; and when they are away, they not only guard their secrets but take care of their property and guard their own chastity.
The clause, leave them alone in their beds, may mean: (a) abstention from conjugal relations with them; (b) sleeping in separate beds; or (c) ceasing to talk to them. The use of the word "beds" also incidentally implies that the disobedient wives are to stay at home and are not to be allowed to leave or be turned out of their homes.
The measures mentioned in the verse are not to remain in force for an indefinite period, for wives are not to be left like a thing suspended (4:130). Four months, according to the Quran, is the utmost limit for abstention from conjugal relations, i.e. for practical separation (2:227).
If the husband deems the affair to be sufficiently grave, he will have to observe the conditions mentioned in 4:16.
Regarding "chastisement" mentioned as a last resort in the verse under comment a Companion reports the Holy Prophet to have said that if at all a Muslim has to beat his wife, the beating should not be such as to leave any mark on her body (Tirmidhi, ch. on Rida‘). According to Abu Dawud and Nasa’i, the Holy Prophet forbade the beating of women at all, but when ‘Umar complained that they had become refractory, he gave the permission with the aforementioned condition; but on complaint of ill-treatment of women by their husbands he indignantly said that the husbands who beat their wives were not the best among men (Kathir, iii). On another occasion the Holy Prophet is reported to have said: "The best among you is he who treats his wife best and I am the best of you in this respect" (Tirmidhi).
The Divine attributes of "High and Great" mentioned at the end of the verse are also intended to warn husbands that the chastisement of their wives, if at all resorted to should not be unjust or vindictive or highhanded; for if they are high and great above their wives, there is One Who is High and Great above all and He shall call husbands to account for any improper use of the qualified authority given to them over their wives. (close)
اُردو
مرد عورتوں پر نگران ہیں اس فضیلت کی وجہ سے جو اللہ نے ان میں سے بعض کو بعض پر بخشی ہے اور اس وجہ سے بھی کہ وہ اپنے اموال (ان پر) خرچ کرتے ہیں۔ پس نیک عورتیں فرمانبردار اور غیب میں بھی ان چیزوں کی حفاظت کرنے والی ہوتی ہیں جن کی حفاظت کی اللہ نے تاکید کی ہے۔ اور وہ عورتیں جن سے تمہیں باغیانہ رویے کا خوف ہو تو ان کو (پہلے تو) نصیحت کرو،پھر ان کو بستروں میں الگ چھوڑ دو اور پھر (عند الضرورت) انہیں بدنی سزا بھی دو۔ پس اگر وہ تمہاری اطاعت کریں تو پھر ان کے خلاف کوئی حجت تلاش نہ کرو۔ یقیناً اللہ بہت بلند (اور) بہت بڑا ہے۔
اُردو تفسیر صغیر
مرد عورتوں پراس فضیلت کے سبب سے جو اللہ نے ان میں سے بعض کو دوسروں پر دی ہے اوراس سبب سے کہ وہ اپنے مالوں میں سے (عورتوںپر) خرچ کر چکے ہیں نگران (قرار دیئے گئے) ہیں۔ پس نیک عورتیں فرمانبرداراوراللہ کی مدد سے پوشیدہ امورکی محافظ ہوتی ہیں اورجن کی نافرمانی کا تمہیں خوف ہو (تم) انہیں نصیحت کرواورانہیں خواب گاہوں میں اکیلا چھوڑ دواورانہیں مارو۔ پھراگروہ تمہاری اطاعت کرنے لگیں تو ان کے خلاف کوئی بہانہ نہ تلاش کرو۔ اللہ یقیناً بہت بلند (اور) بڑا ہے۔
Français
Les hommes sont les gardiens des femmes, parce qu’Allāh a fait que les uns surpassent les autres et parce qu’ils dépensent de leurs biens. Ainsi les femmes vertueuses sont celles qui sont obéissantes et gardent les secrets de leurs maris avec la protection d’Allāh. Et quant à celles dont vous craignez la désobéissance, admonestez-les, et laissez-les seules dans leur lit et si besoin en est châtiez-les. Alors si elles vous obéissent, ne cherchez pas de moyen contre elles. Assurément, Allāh est Très-Elevé et est Grand sans comparaison.
Español
Los hombres son protectores de las mujeres porque Al-lah ha hecho que algunos de ellos sobresalgan sobre otros y porque ellos (los hombres) gastan de sus bienes. Así pues, las mujeres virtuosas son las que son obedientes y guardan los secretos de sus maridos con la protección de Al-lah. En cuanto a aquéllas de las que temáis desobediencia, amonestadlas, dejadlas solas en sus lechos y castigadlas. Pero si después os obedecen, no busquéis otro camino contra ellas. Ciertamente, Al-lah es Excelso, Grande.
Deutsch
Die Männer sind die Verantwortlichen über die Frauen, weil Allah die einen vor den anderen ausgezeichnet hat und weil sie von ihrem Vermögen hingeben. Darum sind tugendhafte Frauen die Gehorsamen und die (ihrer Gatten) Geheimnisse mit Allahs Hilfe wahren. Und jene, von denen ihr Widerspenstigkeit befürchtet, ermahnt sie, lasst sie allein in den Betten und straft sie. Wenn sie euch dann gehorchen, so sucht keine Ausrede gegen sie; Allah ist hoch erhaben, groß.
وَ اِنۡ خِفۡتُمۡ شِقَاقَ بَیۡنِہِمَا فَابۡعَثُوۡا حَکَمًا مِّنۡ اَہۡلِہٖ وَ حَکَمًا مِّنۡ اَہۡلِہَا ۚ اِنۡ یُّرِیۡدَاۤ اِصۡلَاحًا یُّوَفِّقِ اللّٰہُ بَیۡنَہُمَا ؕ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا خَبِیۡرًا ﴿۳۶﴾
وَإِنۡ خِفۡتُمۡ شِقَاقَ بَيۡنِهِمَا فَٱبۡعَثُواْ حَكَمٗا مِّنۡ أَهۡلِهِۦ وَحَكَمٗا مِّنۡ أَهۡلِهَآ إِن يُرِيدَآ إِصۡلَٰحٗا يُوَفِّقِ ٱللَّهُ بَيۡنَهُمَآۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرٗا
English
And if you fear a breach between them, then appoint an arbiter from his folk and an arbiter from her folk. If they (the arbiters) desire reconciliation, Allah will effect it between them. Surely, Allah is All-Knowing, All-Aware.
English Short Commentary
And [a]if you[602] fear a breach between them, then appoint an arbiter from his folk and an orbiter from her folk.[603] If they (the arbiters) desire reconciliation, Allah will effect it between them. Surely, Allah is All-Knowing, All-Aware.
602. The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally. (close)
603. The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them. (close)
English Five Volume Commentary
And [a]if you fear a breach between them, then appoint an arbiter from his folk and an arbiter from her folk. If they (the arbiters) desire reconciliation, Allah will effect it between them. Surely, Allah is All-Knowing, All-Aware.[513]
513. Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage. (close)
اُردو
اور اگر تمہیں ان دو (میاں بیوی) کے درمیان شدید اختلاف کا خوف ہو تو اس (یعنی خاوند) کے گھر والوں میں سے ایک صاحبِ حکمت فیصلہ کرنے والا اور اس (یعنی بیوی) کے گھروالوں میں سے ایک صاحبِ حکمت فیصلہ کرنے والا مقرر کرو۔ اگر وہ دونوں اصلاح چاہیں تو اللہ ان دونوں کے درمیان موافقت پیدا کردے گا۔ یقیناً اللہ دائمی علم رکھنے والا (اور) خوب باخبر ہے۔
اُردو تفسیر صغیر
اور اگر تمہیں ان دونوں (یعنی میاں بیوی) کے آپس (کے تعلقات) میں تفرقہ کا خوف ہو تو ایک پنچ اس (یعنی مرد) کے رشتہ داروں سے اور ایک پنچ اس (یعنی عورت) کے رشتہ داروں سے مقرر کرو (پھر) اگر وہ دونوں (پنچ) صلح کرانا چاہیں تو اللہ ان دونوں (میاں بیوی) کے درمیان موافقت پیدا کر دے گا۔ اللہ یقیناً بہت جاننے والا (اور) خبردار ہے۔
Français
Et si vous craignez une rupture entre les deux, alors désignez un arbitre de sa famille à lui, et un arbitre de sa famille à elle. Si les deux désirent une réconciliation, Allāh amènera l’entente entre eux. Assurément, Allāh est Omniscient, Très-Conscient.
Español
Y si teméis una ruptura entre ellos, nombrad a un árbitro de la gente de él y a otro de la de ella. Si desean la reconciliación, Al-lah la realizará entre ellos. En verdad, Al-lah es Omnisciente, el que Todo lo Sabe.
Deutsch
Und befürchtet ihr ein Zerwürfnis zwischen ihnen, dann bestimmt einen Schiedsrichter aus seiner Sippe und einen Schiedsrichter aus ihrer Sippe. Wenn diese dann Aussöhnung herbeiführen wollen, so wird Allah zwischen ihnen (den Eheleuten) vergleichen. Siehe, Allah ist allwissend, allkundig.
وَ اعۡبُدُوا اللّٰہَ وَ لَا تُشۡرِکُوۡا بِہٖ شَیۡئًا وَّ بِالۡوَالِدَیۡنِ اِحۡسَانًا وَّ بِذِی الۡقُرۡبٰی وَ الۡیَتٰمٰی وَ الۡمَسٰکِیۡنِ وَ الۡجَارِ ذِی الۡقُرۡبٰی وَ الۡجَارِ الۡجُنُبِ وَ الصَّاحِبِ بِالۡجَنۡۢبِ وَ ابۡنِ السَّبِیۡلِ ۙ وَ مَا مَلَکَتۡ اَیۡمَانُکُمۡ ؕ اِنَّ اللّٰہَ لَا یُحِبُّ مَنۡ کَانَ مُخۡتَالًا فَخُوۡرَا ﴿ۙ۳۷﴾
۞وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا
English
And worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud and the boastful,
English Short Commentary
And [b]worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour who is a kinsman and the neighbour who is a stranger,[604] and the companion by your side, and the wayfarer, and those whom your right hands possess.[605] Surely, Allah loves not the arrogant and the boastful;
604. After having enjoined in the preceding verses that one should be kind to one’s wife, in the present verse the Qur’an directs a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents, who are the nearest, to strangers who are the farthest removed. (close)
605. Slaves, bondwomen, servants, subordinates. (close)
English Five Volume Commentary
And [b]worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud and the boastful,[514]
514. Important Words:
جار الجنب (neighbour that is a stranger) is a compound word made up of جار (neighbour) and جنب (stranger or one distant). The compound word thus means, a neighbour who is not from one’s own tribe or community; a distant neighbour (Aqrab & Mufradat).
صاحب بالجنب (companion by your side) is also a compound word made up of صاحب (companion) and جنب (one’s side). The compound word thus means, the immediate neighbour or the near neighbour; or simply companion or co-worker or colleague (Aqrab, Lisan & Mufradat).
Commentary:
After laying down in the preceding verses that one should be kind to one’s wife, in the present verse the Quran enjoins a Muslim to make his kindness so comprehensive as to include in its scope the whole of mankind, from parents who are the nearest, to strangers who are the farthest removed.
The Arabic expression rendered as, neighbour that is a kinsman, may also mean: (1) the neighbour that lives near; (2) the neighbour that is kindly.
Similarly, the words, neighbour that is a stranger, may also include: (1) the neighbour that lives at a distance; (2) the neighbour that is not kindly.
The expression, companion by your side, may mean:(1) wife or husband; (2) comrade on a journey; (3) fellow-partner in a trade or a co-worker; (4) associate; (5) immediate neighbour.
The words, those whom your right hands possess, may refer to slaves, bondwomen, servants and even subordinates.
A person who does not carry out the Divine commandments contained in this verse is condemned as "proud and boastful" because, instead of doing good to others and being kind to them, he looks down upon them and behaves arrogantly. The very act of abstaining from being kind to one’s fellow beings, whether relations or neighbours or strangers, is an act of pride condemned by Islam. (close)
اُردو
اور اللہ کی عبادت کرو اور کسی چیز کو اس کا شریک نہ ٹھہراؤ اور والدین کے ساتھ احسان کرو اور قریبی رشتہ داروں سے بھی اور یتیموں سے بھی اور مسکین لوگوں سے بھی اور رشتہ دار ہمسایوں سے بھی اور غیررشتہ دار ہمسایوں سے بھی۔ اور اپنے ہم جلیسوں سے بھی اور مسافروں سے بھی اور ان سے بھی جن کے تمہارے داہنے ہاتھ مالک ہوئے۔ یقیناً اللہ اس کو پسند نہیں کرتا جو متکبر (اور) شیخی بگھارنے والا ہو۔
اُردو تفسیر صغیر
اور تم اللہ کی عبادت کرو اور کسی چیز کو اس کا شریک نہ بناٶ اور والدین کے ساتھ (بہت) احسان (کرو) اور (نیز) رشتہ داروں اور یتیموں اور مسکینوں کے ساتھ اور (اسی طرح) رشتہ دار ہمسایوں اور بے تعلق ہمسایوں اور پہلو (میں بیٹھنے) والے لوگوں اور مسافروں اور جن کے تم مالک ہو (ان کے ساتھ بھی) (اور) جو متکبر اور اترانے والے ہوں انہیں اللہ ہرگز پسند نہیں کرتا۔
Français
Et adorez Allāh et ne Lui associez rien et témoignez de la bonté envers les parents, les proches parents, les orphelins et les indigents, le voisin qui vous est apparenté, et le voisin qui vous est étranger, et le compagnon qui est à votre côté, le voyageur, et ceux que vos mains droites possèdent. Assurément, Allāh n’aime pas les gens orgueilleux et vaniteux,
Español
Y adorad a Al-lah y no asociéis nada a Él y mostrad bondad a los padres, a los parientes, a los huérfanos y necesitados, al vecino afín a vosotros y al extraño, al compañero que está a vuestro lado, al viajero y a los que poseen vuestras diestras. En verdad, Al-lah no ama a los orgullosos ni a los jactanciosos;
Deutsch
Verehrt Allah und setzet Ihm nichts zur Seite, und (erweiset) Güte den Eltern, den Verwandten, den Waisen und den Bedürftigen, dem Nachbarn, der ein Anverwandter, und dem Nachbarn, der ein Fremder ist, dem Gefährten an eurer Seite und dem Wanderer und denen, die eure Rechte besitzt. Wahrlich, Allah liebt nicht die Stolzen, die Prahler;