یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ اُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَ الرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ ؕ ذٰلِکَ خَیۡرٌ وَّ اَحۡسَنُ تَاۡوِیۡلًا ﴿٪۶۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا
English
O ye who believe! obey Allah, and obey His Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end.
English Short Commentary
O ye who believe! obey[623] Allah, and obey His Messenger and [a]those who are in authority among you. And [b]if you differ in anything refer it to Allah and His Messenger, if you are believers in Allah and the Last Day. That is best and most commendable in the end.
623. The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law amounts to obedience to God and His Messenger. The injunction embodied in the words, "refer it to Allah and His Messenger" may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the Sunnah and the Hadith. If, however, the Qur’an, the Sunnah and the Hadith are silent on the question, it should be left to those in whom is vested the authority to manage the affairs of Muslims. The verse seems to refer to matters concerning particularly the affairs of the State. The basic commandment in this respect is that all obedience to authority is subject to the obedience to God and His Messenger. In case, however, of differences and disputes regarding social matters, etc., to which the words if you differ seem to refer, the Muslims should be guided by Islamic Law and not by any other law. (close)
English Five Volume Commentary
O ye who believe! obey Allah, and obey His Messenger and [a]those who are in authority among you. And [b]if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end.[533]
533. Important Words:
اولی الامر (those in authority) is made up of two words: (1) اولی which is originally اولوا meaning, possessors of or possessing or having; and (2) امر meaning, rule, authority, command, affair or matter, etc. اولی الامر means: (1) those who possess or hold authority command or rule; and (2) the learned men who, as it were, possess authority in knowledge (Taj & Aqrab).
Commentary:
The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law is in reality obedience to God and His Messenger.
The clause, refer it to Allah and His Messenger, means that in case of difference, the matter should be referred to the Quran and the authentic Sunnah and Hadith of the Holy Prophet. The injunction may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case, the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the authentic Sunnah and Hadith. If, however, the Quran, the Sunnah and Hadith are silent on the question, it should be left in the hands of those in whom is vested the authority to manage the affairs of Muslims; and the latter are enjoined to abide by their decision even if they do not see eye to eye with them, because true obedience consists in obeying against one’s will and judgement. The words, refer it to Allah and His Messenger, may also mean that in case of a difference between the people and those in authority, the former are enjoined to do as Allah and His Messenger have bidden them to do on such occasions, i.e. that in such a case they should obey those in authority.
Primarily, however, the words, if you differ, do not refer to any differences between the rulers and the ruled but to disagreements arising among the ruled themselves. In this case the injunction embodied in the verse is that in matters pertaining to discipline and administration, Muslims should obey those in authority, but in disputes and differences regarding social matters, etc. they should be guided by the Law of Islam and not by other laws. This is the interpretation which Ibn Kathir (iii. 130-31) has adopted and which is in keeping with the context. The next verse also refers only to disputes among the ruled, and not to those between rulers and ruled.
The words, those in authority, in their wider significance include even such non-Muslims as may happen to be in authority over Muslims. In this case the additional words منکم would not mean "from among you" but simply "among you", i.e. "over you". The practice of the Holy Prophet as well as his sayings make it clear that in secular matters Muslims should obey even such of their rulers as are not Muslims. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کی اطاعت کرو اور رسول کی اطاعت کرو اور اپنے حکام کی بھی۔ اور اگر تم کسی معاملہ میں (اُولُوالامر سے) اختلاف کرو تو ایسے معاملے اللہ اور رسول کی طرف لَوٹا دیا کرو اگر (فی الحقیقت) تم اللہ پر اور یومِ آخر پر ایمان لانے والے ہو۔ یہ بہت بہتر (طریق) ہے اور انجام کے لحاظ سے بہت اچھا ہے۔
اُردو تفسیر صغیر
اے ایماندارو! اللہ کی اطاعت کرو اور رسول کی اور اپنے فرمانرواٶں کی بھی اطاعت کرو‘ پھر اگر تم (حکام سے) کسی امر میں اختلاف کرو تو اگر تم اللہ اور پیچھے آنے والے دن پر ایمان رکھتے ہو تو اسے اللہ اور رسول کی طرف لوٹا دو (اور ان کے حکم کی روشنی میں معاملہ طے کرو( یہ (بات) بہتر اور انجام کے لحاظ سے زیادہ اچھی ہے۔
Français
Ô vous qui croyez ! obéissez à Allāh et obéissez au Messager, et à ceux qui ont de l’autorité sur vous ; et si vous êtes en litige sur n’importe quelle question, référez-la à Allāh et au Messager, si vous croyez en Allāh et au Jour Dernier. Cela vaut mieux et est excellent par rapport au résultat.
Español
¡Oh vosotros, los que creéis! obedeced a Al-lah, a Su Mensajero y a los que tienen autoridad sobre vosotros. Y si disputáis respecto a cualquier asunto, sometedlo a Al-lah y al Mensajero, si sois creyentes en Al-lah y en el Último Día. Esto es al final lo mejor y más recomendable.
Deutsch
O die ihr glaubt, gehorchet Allah und gehorchet dem Gesandten und denen, die Befehlsgewalt unter euch haben. Und wenn ihr in etwas uneins seid, so bringet es vor Allah und den Gesandten, so ihr an Allah glaubt und an den Jüngsten Tag. Das ist das Beste und am Ende auch das Empfehlenswerteste.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یَزۡعُمُوۡنَ اَنَّہُمۡ اٰمَنُوۡا بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَ مَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ یُرِیۡدُوۡنَ اَنۡ یَّتَحَاکَمُوۡۤا اِلَی الطَّاغُوۡتِ وَ قَدۡ اُمِرُوۡۤا اَنۡ یَّکۡفُرُوۡا بِہٖ ؕ وَ یُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّضِلَّہُمۡ ضَلٰلًۢا بَعِیۡدًا ﴿۶۱﴾
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓاْ إِلَى ٱلطَّـٰغُوتِ وَقَدۡ أُمِرُوٓاْ أَن يَكۡفُرُواْ بِهِۦۖ وَيُرِيدُ ٱلشَّيۡطَٰنُ أَن يُضِلَّهُمۡ ضَلَٰلَۢا بَعِيدٗا
English
Dost thou not know of those who pretend that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgment from the rebellious, although they were commanded not to obey them. And Satan desires to lead them far astray.
English Short Commentary
Hast thou not seen those who assert that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgment from the Evil One, although they were commanded not to obey him. And Satan desires to lead them far astray.
English Five Volume Commentary
Dost thou not know of those who pretend that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgement from the rebellious, although they were commanded not to obey them. And Satan desires to lead them astray far away from the right path.[534]
534. Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites. (close)
اُردو
کیا تُو نے ان لوگوں کے حال پر نظر کی ہے جو گمان کرتے ہیں کہ وہ اس پر ایمان لے آئے ہیں جو تجھ پر اتارا گیا اور اس پر بھی جو تجھ سے پہلے اتارا گیا۔ وہ چاہتے ہیں کہ فیصلے شیطان سے کروائیں جبکہ انہیں حکم دیا گیا تھا کہ وہ اس کا انکار کریں۔ اور شیطان یہ چاہتا ہے کہ وہ اُنہیں دُور کی گمراہی میں بہکا دے۔
اُردو تفسیر صغیر
کیا تو نے ان لوگوں کا حال نہیں دیکھا جو دعویٰ کرتے ہیں کہ جو (کچھ) تیری طرف نازل کیا گیا ہے اور (نیز) جو تجھ سے پہلے نازل کیا گیا تھا وہ اس پر ایمان لے آئے ہیں اور باوجود اس کے کہ ان کو حکم دیا گیا تھا کہ سرکشوں سے فیصلہ نہ کرائیں اور ان کے کہے پر نہ چلیں وہ چاہتے ہیں کہ انہی سے فیصلہ کرائیں کیونکہ شیطان چاہتا ہے کہ انہیں خطرناک گمراہی میں ڈال دے۔
Français
N’as-tu pas entendu parler de ceux qui prétendent croire à ce qui t’a été révélé et à ce qui a été révélé avant toi ? Ils désirent demander un jugement du Malin, quoiqu’ils aient reçu l’ordre de le nier. Et Satan veut les conduire loin dans l’égarement.
Español
¿No has visto a quienes pretenden creer en lo que te ha sido revelado y en lo revelado antes que a ti? Desean que los rebeldes dicten sentencia, aunque se les ordenó que no los obedecieran. Pero Satanás desea extraviarlos muy lejos.
Deutsch
Weißt du nicht von denen, die vorgeben zu glauben, was zu dir hinabgesandt worden und was vor dir hinabgesandt worden ist? Sie wollen den Rechtsspruch bei den Frevlern suchen, wiewohl ihnen befohlen ward, nicht auf jene zu hören; denn Satan will sie in die weite Irre führen.
وَ اِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَ اِلَی الرَّسُوۡلِ رَاَیۡتَ الۡمُنٰفِقِیۡنَ یَصُدُّوۡنَ عَنۡکَ صُدُوۡدًا ﴿ۚ۶۲﴾
وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاْ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيۡتَ ٱلۡمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودٗا
English
And when it is said to them, ‘Come ye to what Allah has sent down and to His Messenger,’ thou seest the hypocrites turn away from thee with aversion.
English Short Commentary
And [a]when it is said to them, ‘Come ye to what Allah has sent down and to His Messenger,’ thou seest the hypocrites turn away from thee with aversion.
English Five Volume Commentary
And [a]when it is said to them, ‘Come ye to what Allah has sent down and to His Messenger,’ thou seest the hypocrites turn away from thee with aversion.
اُردو
اور جب ان سے کہا جاتا ہے کہ اس کی طرف آؤ جو اللہ نے اتارا ہے اور رسول کی طرف آؤ تو منافقوں کو تُو دیکھےگا کہ وہ تجھ سے بہت پرے ہٹ جاتے ہیں۔
اُردو تفسیر صغیر
اور جب ان سے کہا جاتا ہے کہ جو کچھ اللہ نے اتارا ہے‘ اس کی طرف اور رسول کی طرف آٶ تو تو منافقوں کو دیکھتا ہے کہ وہ تجھ سے بالکل پیچھے ہٹ جاتے ہیں۔
Français
Et lorsqu’on leur dit : « Venez vers ce qu’Allāh a fait descendre et vers le Messager, » tu vois les hypocrites s’écarter bien loin de toi.
Español
Y cuando se les dice: “Volved a lo que Al-lah ha revelado y a Su Mensajero”, ves cómo los hipócritas se apartan de ti con desdén.
Deutsch
Und wenn ihnen gesagt wird: "Kommt her zu dem, was Allah herabgesandt hat, und zu dem Gesandten", siehst du die Heuchler sich in Widerwillen von dir abwenden.
فَکَیۡفَ اِذَاۤ اَصَابَتۡہُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ثُمَّ جَآءُوۡکَ یَحۡلِفُوۡنَ ٭ۖ بِاللّٰہِ اِنۡ اَرَدۡنَاۤ اِلَّاۤ اِحۡسَانًا وَّ تَوۡفِیۡقًا ﴿۶۳﴾
فَكَيۡفَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ ثُمَّ جَآءُوكَ يَحۡلِفُونَ بِٱللَّهِ إِنۡ أَرَدۡنَآ إِلَّآ إِحۡسَٰنٗا وَتَوۡفِيقًا
English
Then how is it that when an affliction befalls them because of what their hands have sent on before them, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and reconciliation?’
English Short Commentary
Then how is it that when an affliction befalls them because of what their hands have sent on before, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and conciliation.’
English Five Volume Commentary
Then how is it that when an affliction befalls them because of what their hands have sent on before them, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and reconciliation?’[535]
535. Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority. (close)
اُردو
پھر انہیں کیا ہو جاتا ہے جب اُن پر کوئی مصیبت ٹوٹتی ہے، بسبب اس کے جو اُن کے ہاتھوں نے آگے بھیجا۔ تب وہ تیرے پاس اللہ کی قسمیں کھاتے ہوئے آتے ہیں کہ ہمارا تو احسان کرنے اور اصلاح کرنے کے سوا کوئی ارادہ نہ تھا۔
اُردو تفسیر صغیر
پھر (یہ) کیوں (ہوتا ہے کہ) جب ان پر ان کے افعال کے نتیجہ میں کوئی مصیبت آتی ہے تو وہ (گھبرا جاتے ہیں اور) تیرے پاس اللہ کی قسمیں کھاتے ہوئے آتے ہیں کہ ہم نے تو صرف نیک سلوک اور صلح کرانے کا ارادہ کیا تھا۔
Français
Alors comment se fait-il que lorsqu’un malheur les frappe par suite de ce que leurs mains ont envoyé devant eux, ils viennent à toi en jurant par Allāh en disant : « Nous ne voulions rien faire d’autre qu’un acte de bonté et de conciliation. »
Español
Si es así, ¿por qué cuando se abate la desgracia sobre ellos, debido a lo que sus propias manos hicieron antes, acuden a ti jurando por Al-lah y diciendo: “No queríamos más que un acto de amabilidad y de concordia”?
Deutsch
Nun aber, wenn ein Unheil sie trifft für ihre Taten, kommen sie zu dir, schwörend bei Allah: "Wir wollten ja nur Gutes und Versöhnliches."
اُولٰٓئِکَ الَّذِیۡنَ یَعۡلَمُ اللّٰہُ مَا فِیۡ قُلُوۡبِہِمۡ ٭ فَاَعۡرِضۡ عَنۡہُمۡ وَ عِظۡہُمۡ وَ قُلۡ لَّہُمۡ فِیۡۤ اَنۡفُسِہِمۡ قَوۡلًۢا بَلِیۡغًا ﴿۶۴﴾
أُوْلَـٰٓئِكَ ٱلَّذِينَ يَعۡلَمُ ٱللَّهُ مَا فِي قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِيٓ أَنفُسِهِمۡ قَوۡلَۢا بَلِيغٗا
English
These are they, the secrets of whose hearts Allah knows well. So turn away from them and admonish them and speak to them an effective word concerning their own selves.
English Short Commentary
These are they, the secrets of whose hearts Allah knows well. So turn away from them and admonish them and speak to them an effective word concerning themselves.[624]
624. The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them. (close)
English Five Volume Commentary
These are they, the secrets of whose hearts Allah knows well. So turn away from them and admonish them and speak to them an effective word concerning their own selves.[536]
536. Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims. (close)
اُردو
یہ وہ لوگ ہیں جن کے دلوں کا حال اللہ خوب جانتا ہے۔ پس ان سے اِعراض کر اور انہیں نصیحت کر اور انہیں ایسی بات کہہ جو اُن کے نفسوں پر گہرا اثر چھوڑنے والی ہو۔
اُردو تفسیر صغیر
یہ وہ لوگ ہیں کہ جو (کچھ) ان کے دلوں میں ہے اللہ اسے (خوب) جانتا ہے۔ پس تو ان سے اعراض کر۔ اور انہیں نصیحت کر۔ اور انہیں ان کے نفوس کے متعلق موثر بات کہہ۔
Français
Ce sont ceux dont Allāh connaît ce qui est dans leurs cœurs. Alors détourne-toi d’eux, admoneste-les et dis-leur une parole efficace les concernant.
Español
En cuanto a ellos, Al-lah conoce muy bien los secretos de sus corazones. Apártate pues de ellos, exhórtales y dirígeles palabras persuasivas respecto a si mismos.
Deutsch
Diese sind es, von denen Allah wohl weiß, was in ihren Herzen ist. So wende dich ab von ihnen und ermahne sie und sprich ein eindringliches Wort zu ihnen über sie selbst.
وَ مَاۤ اَرۡسَلۡنَا مِنۡ رَّسُوۡلٍ اِلَّا لِیُطَاعَ بِاِذۡنِ اللّٰہِ ؕ وَ لَوۡ اَنَّہُمۡ اِذۡ ظَّلَمُوۡۤا اَنۡفُسَہُمۡ جَآءُوۡکَ فَاسۡتَغۡفَرُوا اللّٰہَ وَ اسۡتَغۡفَرَ لَہُمُ الرَّسُوۡلُ لَوَجَدُوا اللّٰہَ تَوَّابًا رَّحِیۡمًا ﴿۶۵﴾
وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابٗا رَّحِيمٗا
English
And We have sent no Messenger but that he should be obeyed by the command of Allah. And if they had come to thee when they had wronged their souls, and asked forgiveness of Allah, and if the Messenger also had asked forgiveness for them, they would have surely found Allah Oft-Returning with compassion and Merciful.
English Short Commentary
And We have sent no Messenger but that he should be obeyed[625] by the command of Allah. And if they had come to thee, when they had wronged their [a]souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they would have surely found Allah Oft-Returning with compassion, and Merciful.
625. It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94). (close)
English Five Volume Commentary
And We have sent no Messenger but that he should be obeyed by the command of Allah. And if they had come to thee when they had wronged their [a]souls, and asked forgiveness of Allah, and if the Messenger also had asked forgiveness for them, they would have surely found Allah Oft-Returning with compassion, and Merciful.[537]
537. Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45. (close)
اُردو
اور ہم نے کوئی رسول نہیں بھیجا مگر اس لئے کہ اللہ کے حکم سے اس کی اطاعت کی جائے۔ اور اگر اس وقت جب انہوں نے اپنی جانوں پر ظلم کیا وہ تیرے پاس حاضر ہوتے اور اللہ سے بخشش طلب کرتے اور رسول بھی ان کے لئے بخشش مانگتا تو وہ ضرور اللہ کو بہت توبہ قبول کرنے والا (اور) بارباررحم کرنے والا پاتے۔
اُردو تفسیر صغیر
اور ہم نے کوئی رسول (بھی) سوائے اس غرض کے کہ اللہ کے حکم سے اس کی اطاعت کی جائے نہیں بھیجا اور جب انہوں نے اپنی جانوں پر ظلم کیا تھا اگر (اس وقت) وہ تیرے پاس آتے اور اللہ سے بخشش چاہتے اور رسول (بھی) ان کے حق میں بخشش طلب کرتا تو وہ ضرور اللہ کو بہت شفقت کرنے والا (اور) باربار رحم کرنے والا پاتے۔
Français
Et Nous n’avons envoyé aucun Messager qui ne dût être obéi par ordre d’Allāh. Et s’ils étaient venus à toi après avoir fait du tort à leur âme, et avaient imploré le pardon d’Allāh, et que le Messager eût demandé le pardon en leur faveur, ils auraient assurément trouvé qu’Allāh revient sans cesse avec compassion et est Miséricordieux.
Español
Y no hemos enviado a ningún Mensajero, salvo para que fuera obedecido por mandato de Al-lah. Y si hubieran acudido a ti cuando dañaron sus propias almas, pidiendo el perdón de Al-lah; y si el Mensajero hubiera pedido también perdón por ellos, iertamente hubieran encontrado a Al-lah Remisorio con compasión y Misericordioso.
Deutsch
Und Wir entsandten nur darum einen Gesandten, dass ihm gehorcht würde nach Allahs Gebot. Und wären sie zu dir gekommen, nachdem sie sich versündigt, und hätten Allahs Verzeihung erfleht und hätte der Gesandte (auch) für sie um Verzeihung gebeten, sie hätten gewiss Allah mitleidsvoll vergebend, barmherzig gefunden.
فَلَا وَ رَبِّکَ لَا یُؤۡمِنُوۡنَ حَتّٰی یُحَکِّمُوۡکَ فِیۡمَا شَجَرَ بَیۡنَہُمۡ ثُمَّ لَا یَجِدُوۡا فِیۡۤ اَنۡفُسِہِمۡ حَرَجًا مِّمَّا قَضَیۡتَ وَ یُسَلِّمُوۡا تَسۡلِیۡمًا ﴿۶۶﴾
فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا
English
But no, by thy Lord, they are not believres until they make thee judge in all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission.
English Short Commentary
But no, by thy Lord, [b]they will not be true believres until they make thee judge in all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission.[626]
626. The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors. (close)
English Five Volume Commentary
But no, by thy Lord, [b]they are not believers until they make thee judge in all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission.[538]
538. Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur. (close)
اُردو
نہیں! تیرے ربّ کی قَسم! وہ کبھی ایمان نہیں لا سکتے جب تک وہ تجھے ان امور میں منصف نہ بنا لیں جن میں ان کے درمیان جھگڑا ہوا ہے۔ پھر تُو جو بھی فیصلہ کرے اس کے متعلق وہ اپنے دلوں میں کوئی تنگی نہ پائیں اور کامل فرمانبرداری اختیار کریں۔
اُردو تفسیر صغیر
پس تیرے رب کی قسم ہے کہ جب تک وہ (ہر) اس بات میں جس کے متعلق ان میں جھگڑا ہو جائے تجھے حکم نہ بنائیں (اور) پھر جو فیصلہ تو کرے اس سے اپنے نفوس میں کسی قسم کی تنگی نہ پائیں اور پورے طور پر فرمانبردار (نہ) ہو جائیں ہرگز ایمان دار نہ ہوں گے۔
Français
Mais non, par ton Seigneur ! Ils ne seront pas croyants à moins qu’ils te prennent comme juge de tous leurs différends ; et qu’ensuite ils ne trouvent pas en eux-mêmes d’objections à tes décisions et qu’ils se soumettent complètement.
Español
Pero no, por tu Señor, no serán creyentes mientras no te hagan juez de todo lo que les separa y no encuentren en sus corazones objeción alguna a lo que tú decidas y se sometan con plena sumisión.
Deutsch
Aber nein, bei deinem Herrn, sie sind nicht eher Gläubige, als bis sie dich zum Richter über alles machen, was zwischen ihnen strittig ist, und dann in ihren Herzen kein Bedenken finden gegen deinen Entscheid, und sich in Ergebung fügen.
وَ لَوۡ اَنَّا کَتَبۡنَا عَلَیۡہِمۡ اَنِ اقۡتُلُوۡۤا اَنۡفُسَکُمۡ اَوِ اخۡرُجُوۡا مِنۡ دِیَارِکُمۡ مَّا فَعَلُوۡہُ اِلَّا قَلِیۡلٌ مِّنۡہُمۡ ؕ وَ لَوۡ اَنَّہُمۡ فَعَلُوۡا مَا یُوۡعَظُوۡنَ بِہٖ لَکَانَ خَیۡرًا لَّہُمۡ وَ اَشَدَّ تَثۡبِیۡتًا ﴿ۙ۶۷﴾
وَلَوۡ أَنَّا كَتَبۡنَا عَلَيۡهِمۡ أَنِ ٱقۡتُلُوٓاْ أَنفُسَكُمۡ أَوِ ٱخۡرُجُواْ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٞ مِّنۡهُمۡۖ وَلَوۡ أَنَّهُمۡ فَعَلُواْ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيۡرٗا لَّهُمۡ وَأَشَدَّ تَثۡبِيتٗا
English
And if We had commanded them, ‘Kill your people or leave your homes,’ they would not have done it except a few of them; and if they had done what they are exhorted to do, it would surely have been better for them and conducive to greater strength.
English Short Commentary
And if We had commanded them: [c]‘Slay your people[627] or leave your homes,’ they would not have done it except a few of them; and if they had done what they are exhorted to do, it would surely have been better for them and conducive to greater strength;
627. The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God". (close)
English Five Volume Commentary
And if We had commanded them, [a]‘Kill your people or leave your homes,’ they would not have done it except a few of them; and if they had done what they are exhorted to do, it would surely have been better for them and conducive to greater strength.[539]
539. Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter. (close)
اُردو
اور اگر ہم نے ان پر یہ فرض کر دیا ہوتا کہ تم اپنے نفسوں کو قتل کرو یا اپنے گھروں سے نکل کھڑے ہو تو ان میں سے چند ایک کے سوا کوئی ایسا نہ کرتا۔ اور اگر وہ وہی کرتے جس کی انہیں نصیحت کی جاتی ہے تو یہ ان کے لئے بہت بہتر ہوتا اور ان کے ثباتِ قدم کے لئے ایک مضبوط ذریعہ ثابت ہوتا۔
اُردو تفسیر صغیر
اور اگر ہم انہیں (یہ) حکم دیتے کہ تم اپنے آپ کو قتل کر دو یا یہ کہ اپنے گھروں سے نکل جاٶ تو ان میں سے چند کے سوا (باقی) یہ (کام) نہ کرتے اور اگر وہ جس (کام) کی انہیں نصیحت کی جاتی اسے کر لیتے تو ان کے لئے بہتر اور زیادہ پختگی کا موجب ہوتا۔
Français
Et si Nous leur avions donné ce commandement : « Sacrifiez votre vie ou quittez vos demeures, » hormis quelques-uns d’entre eux, ils ne l’auraient pas fait ; et s’ils avaient fait ce qu’on les exhorte à faire, cela aurait sûrement mieux valu pour eux et aurait été un moyen plus solide pour le raffermissement de leurs pas.
Español
Pero si les hubiésemos ordenado: “Sacrificad vuestras vidas o abandonad vuestros hogares”, no lo habrían hecho excepto unos pocos de ellos; y, si hubiesen hecho lo que se les ordena, ciertamente hubiese sido mejor para ellos y les hubiera dado una mayor fuerza;
Deutsch
Und hätten Wir ihnen befohlen: "Tötet euch selbst oder verlasset eure Häuser", sie würden es nicht getan haben, ausgenommen einige wenige von ihnen; hätten sie aber das getan, wozu sie aufgefordert wurden, es wäre wahrlich besser für sie gewesen und stärkender.
وَّ اِذًا لَّاٰتَیۡنٰہُمۡ مِّنۡ لَّدُنَّـاۤ اَجۡرًا عَظِیۡمًا ﴿ۙ۶۸﴾
وَإِذٗا لَّأٓتَيۡنَٰهُم مِّن لَّدُنَّآ أَجۡرًا عَظِيمٗا
English
And then We would have surely given them a great reward from Ourself;
English Short Commentary
And then We would have surely, given them a great reward from Ourselves;
English Five Volume Commentary
And then We would have surely given them a great reward from Ourself;
اُردو
اور ایسی صورت میں ہم ضرور انہیں اپنی جناب سے بڑا اجر عطا کرتے۔
اُردو تفسیر صغیر
اور اس صورت میں ہم انہیں یقیناً اپنے پاس سے (بہت) بڑا بدلہ دیتے۔
Français
Et alors Nous leur aurions sûrement donné de Notre part une très grande récompense ;
Español
Entonces les habríamos dado en verdad una magnífica recompensa Nuestra;
Deutsch
Und dann hätten Wir ihnen gewiss einen großen Lohn von Uns aus gegeben;
وَّ لَہَدَیۡنٰہُمۡ صِرَاطًا مُّسۡتَقِیۡمًا ﴿۶۹﴾
وَلَهَدَيۡنَٰهُمۡ صِرَٰطٗا مُّسۡتَقِيمٗا
English
And We would surely have guided them in the right path.
English Short Commentary
And [d]We would surely have guided them in the right path.
English Five Volume Commentary
And [a]We would surely have guided them in the right path.[540]
540. Commentary:
The next verse explains what is meant here by being guided in the right path. (close)
اُردو
اور ہم ضرور انہیں سیدھے رستے کی طرف ہدایت دیتے۔
اُردو تفسیر صغیر
اور (نیز) ہم انہیں ضرور سیدھا راستہ دکھاتے۔
Français
Et Nous les aurions sûrement guidés vers le droit chemin.
Español
Y los habríamos guiado, ciertamente, por el camino recto.
Deutsch
und Wir hätten sie sicher geleitet auf den geraden Weg.