مَاۤ اَصَابَکَ مِنۡ حَسَنَۃٍ فَمِنَ اللّٰہِ ۫ وَ مَاۤ اَصَابَکَ مِنۡ سَیِّئَۃٍ فَمِنۡ نَّفۡسِکَ ؕ وَ اَرۡسَلۡنٰکَ لِلنَّاسِ رَسُوۡلًا ؕ وَ کَفٰی بِاللّٰہِ شَہِیۡدًا ﴿۸۰﴾
مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا
English
Whatever of good comes to thee is from Allah; and whatever of evil befalls thee is from thyself. And We have sent thee as a Messenger to mankind. And sufficient is Allah as a Witness.
English Short Commentary
Whatever of good comes to thee is from Allah; and whatever of evil befalls thee is from thyself.[637] And We have sent thee as a Messenger to all mankind. And sufficient is Allah as a Witness.
637. God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man. (close)
English Five Volume Commentary
Whatever of good comes to thee is from Allah; and whatever of evil befalls thee is from thyself. And We have sent thee as a Messenger to mankind. And sufficient is Allah as a Witness.[548]
548. Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows. (close)
اُردو
جو بھلائی تجھے پہنچے تو وہ اللہ ہی کی طرف سے ہوتی ہے۔ اور جو ضرر رساں بات تجھے پہنچے تو وہ تیرے اپنے نفس کی طرف سے ہوتی ہے۔ اور ہم نے تجھے سب انسانوں کے لئے رسول بنا کر بھیجا ہے اور اللہ بطور گواہ کافی ہے۔
اُردو تفسیر صغیر
جو بھلائی تجھے پہنچے وہ تو اللہ کی طرف سے ہے۔ اور جو برائی تجھے پہنچے وہ تیری اپنی طرف سے ہے۔اور ہم نے تجھے لوگوں کے لئے رسول بنا کر بھیجا ہے۔ اور اللہ خوب اچھا گواہ ہے۔
Français
Quelque bien qui t’arrive est d’Allāh ; et quelque mal qui t’atteigne est de toi-même. Et Nous ne t’avons envoyé qu’en tant que Messager auprès de l’humanité. Et Allāh suffit comme Témoin.
Español
Todo el bien que te acontece procede de Al-lah; y el mal que te aflige procede de ti mismo. Y te hemos enviado a la humanidad como Mensajero. Pues Al-lah basta como Testigo.
Deutsch
Was dich Gutes trifft, kommt von Allah, und was dich Schlimmes trifft, kommt von dir selbst. Und Wir haben dich als einen Gesandten zu den Menschen entsandt. Und Allah genügt als Zeuge.
مَنۡ یُّطِعِ الرَّسُوۡلَ فَقَدۡ اَطَاعَ اللّٰہَ ۚ وَ مَنۡ تَوَلّٰی فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡہِمۡ حَفِیۡظًا ﴿ؕ۸۱﴾
مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ وَمَن تَوَلَّىٰ فَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظٗا
English
Whoso obeys the Messenger obeys Allah indeed; and whoso turns away, then We have not sent thee as a keeper over them.
English Short Commentary
Whoso obeys the Messenger obeys Allah indeed; and whoso turns away, then We have not sent thee to be a keeper over them.
English Five Volume Commentary
Whoso obeys the Messenger obeys Allah indeed; and whoso turns away, then We have not sent thee as a keeper over them.[549]
549. Important Words:
حفیظ (keeper) is derived from حفظ. They say حفظ الشیء i.e. he kept the thing or preserved it or guarded it or protected it or took care of it; he prevented it from becoming lost. حافظ or حفیظ (the latter having more intensive meaning) means, keeper, preserver or guardian. When used about God, the attributive name besides giving the above meanings, also means, the Preserver of all things; One Who preserves the good and evil works of His creatures (Lane).
Commentary:
The words, Whoso obeys the Messenger obeys Allah indeed, further explain the meaning of the expression, Say, All is from Allah, occurring in 4:79 above. The verse purports to say that obedience to the Prophet is really obedience to God, and if Muslims get into trouble by obeying the Prophet, it is all subject to God’s own will and must not be attributed to the Prophet and such trouble can never result in evil; God’s dealings with the Prophet come under His special providence, and, therefore, he who finds fault with him really finds fault with God. (close)
اُردو
جو اِس رسول کی پیروی کرے تو اُس نے اللہ کی پیروی کی اور جو پِھر جائے تو ہم نے تجھے ان پر محافظ بنا کر نہیں بھیجا۔
اُردو تفسیر صغیر
جو رسول کی اطاعت کرے (تو سمجھو کہ) اس نے اللہ کی اطاعت کی اور جو لوگ پیٹھ پھیر گئے تو (یاد رہے کہ) ہم نے تجھے ان پر نگہبان بنا کر نہیں بھیجا۔
Français
Quiconque obéit au Messager, obéit alors sûrement à Allāh, et quiconque se détourne, alors, Nous ne t’avons pas envoyé à eux pour les surveiller.
Español
Quien obedece al Mensajero obedece ciertamente a Al-lah; en cuanto a los que vuelven la espalda: no te hemos enviado como guardián de ellos.
Deutsch
Wer dem Gesandten gehorcht, der gehorcht in der Tat Allah; und wer sich abkehrt – wohlan, Wir haben dich nicht gesandt zum Hüter über sie.
وَ یَقُوۡلُوۡنَ طَاعَۃٌ ۫ فَاِذَا بَرَزُوۡا مِنۡ عِنۡدِکَ بَیَّتَ طَآئِفَۃٌ مِّنۡہُمۡ غَیۡرَ الَّذِیۡ تَقُوۡلُ ؕ وَ اللّٰہُ یَکۡتُبُ مَا یُبَیِّتُوۡنَ ۚ فَاَعۡرِضۡ عَنۡہُمۡ وَ تَوَکَّلۡ عَلَی اللّٰہِ ؕ وَ کَفٰی بِاللّٰہِ وَکِیۡلًا ﴿۸۲﴾
وَيَقُولُونَ طَاعَةٞ فَإِذَا بَرَزُواْ مِنۡ عِندِكَ بَيَّتَ طَآئِفَةٞ مِّنۡهُمۡ غَيۡرَ ٱلَّذِي تَقُولُۖ وَٱللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
English
And they say: ‘Obedience is our guiding principle;’ but when they go forth from thy presence, a section of them spends the night scheming against what thou sayest. Allah records whatever they scheme by night. So turn away from them, and put thy trust in Allah. And sufficient is Allah as a Disposer of affairs.
English Short Commentary
And they say: ‘Obedience is our guiding principle;’ but when they go forth from thy presence, a section of them [a]spends the night scheming[638] against what thou hast said. Allah records whatever they scheme by night. So turn away from them, and put thy trust in Allah. And sufficient is Allah as a Disposer of affairs.
638. The reference is to secret plotting, whether by night or during the day. As generally secret plotting is done at night, the word Bayyata has been used here, the night time affording a sort of cover and secrecy. (close)
English Five Volume Commentary
And they say: ‘Obedience is our guiding principle;’ but when they go forth from thy presence, a section of them [a]spends the night scheming against what thou sayest. Allah records whatever they scheme by night. So turn away from them, and put thy trust in Allah. And sufficient is Allah as a Disposer of affairs.[550]
550. Important Words:
بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).
Commentary:
The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy. (close)
اُردو
اور وہ (محض منہ سے) ”اطاعت“ کہتے ہیں! پھر جب وہ تجھ سے الگ ہوتے ہیں تو اُن میں سے ایک گروہ ایسی باتیں کرتے ہوئے رات گزارتا ہے جو اس سے مختلف ہیں جو تُو کہتا ہے۔ اور اللہ ان کی رات کی باتوں کو احاطہء تحریر میں لے آتا ہے۔ پس ان سے اِعراض کر اور اللہ پر توکّل کر اور اللہ کارساز کے طور پر کافی ہے۔
اُردو تفسیر صغیر
اور وہ کہتے ہیں (کہ ہمارا کام تو) فرمانبرداری (ہے) پھر جب تیرے پاس سے چلے جاتے ہیں تو ان میں سے ایک گروہ جو کچھ تو کہتا ہے اس کے مخالف تدبیریں کرتا ہے۔ اور جو تدبیریں وہ کرتے ہیں اللہ انہیں محفوظ کرتا جاتا ہے اس لئے تو ان سے اعراض کر اور اللہ پر بھروسہ رکھ اور اللہ کے بعد کسی اور کارساز کی ضرورت نہیں۔
Français
Et ils disent de leur bouche seulement : « L’obéissance ! « mais lorsqu’ils s'éloignent de ta présence, une partie d’entre eux passe la nuit à dire des choses autres que ce que tu dis. Allāh enregistre leurs complots nocturnes. Ainsi, détourne-toi d’eux et mets ta confiance en Allāh. Et Allāh suffit comme Protecteur.
Español
Y dicen: “La obediencia es el principio que nos guía”; pero cuando se retiran de tu presencia, una parte de ellos pasa la noche intrigando contra lo que tú dices. Mas Al-lah toma nota de cuanto traman por la noche. Aléjate, pues, de ellos y pon tu confianza en Al-lah. Al-lah es suficiente como Ordenador de asuntos.
Deutsch
Und sie sagen: "Gehorsam (ist unser Leitsatz)", doch wenn sie von dir gehen, dann ersinnt ein Teil von ihnen Anschläge gegen das, was du gesagt. Allah aber zeichnet alles auf, was sie an Anschlägen ersinnen. So wende dich von ihnen ab und vertraue auf Allah. Und Allah genügt als Vertrauter.
اَفَلَا یَتَدَبَّرُوۡنَ الۡقُرۡاٰنَ ؕ وَ لَوۡ کَانَ مِنۡ عِنۡدِ غَیۡرِ اللّٰہِ لَوَجَدُوۡا فِیۡہِ اخۡتِلَافًا کَثِیۡرًا ﴿۸۳﴾
أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَۚ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَٰفٗا كَثِيرٗا
English
Will they not, then, meditate upon the Qur’an? Had it been from anyone other than Allah, they would surely have found therein much disagreement.
English Short Commentary
[b]Will they not, then, meditate upon the Qur’an? Had it been from anyone other than Allah, they would surely have found therein much discrepancy.[639]
639. "Discrepancy" may either refer to contradictions in the text of the Qur’an and the teachings contained therein; or to lack of agreement between the Quranic announcements in the form of prophecies and their result or fulfilment. (close)
English Five Volume Commentary
[b]Will they not, then, meditate upon the Qur’an? Had it been from anyone other than Allah, they would surely have found therein much disagreement.[551]
551. Commentary:
The word اختلاف (disagreement) may have two meanings: (1) either it may refer to contradictions in the text of the Quranand the teachings contained therein; or (2) it may refer to the non-agreement between the Quranic announcements in the form of prophecies and their result or fulfilment. The Quran is free from اختلاف (disagreement) in both these respects. In spite of covering an extremely vast field of reform—spiritual, moral, social, economic, political, legal, etc.—its teachings are perfectly harmonious, no part clashing in letter or spirit with another, no section nourished at the cost of another.
Taken in the second sense, the verse means that all the different announcements and prophecies made by the Quran are proving, and will prove, to be true; and there can be no disagreement in this respect either. If the Quran had not been the Word of God, but the fabrication of man, most of the prophecies and promises made by it under extremely adverse conditions would have failed to materialize.
So the fact that the prophecies made in the Quran have been, and are being, fulfilled against all calculations and all expectations and in a most wonderful manner is a proof positive of the fact that it is the revealed Word of God.
The word, much, qualifying the word disagreement should not be construed to mean that some disagreement in the Quran is possible. The expression is simply intended to mean that, whereas otherwise there would have been much disagreement, the Quran being the Word of God, there is, in fact, none. (close)
اُردو
پس کیا وہ قرآن پر تدبّر نہیں کرتے؟ حالانکہ اگر وہ اللہ کے سوا کسی اور کی طرف سے ہوتا تو ضرور اس میں بہت اختلاف پاتے۔
اُردو تفسیر صغیر
پس کیا وہ (لوگ) قرآن پر غور نہیں کرتے اور (نہیں سمجھتے کہ) اگر وہ اللہ کے سوا (کسی اور) کی طرف سے ہوتا تو وہ یقیناً اس میں بہت سا اختلاف پاتے۔
Français
Ne veulent-ils donc pas méditer sur le Coran ? Si cela avait été d’un autre qu’Allāh, ils y auraient assurément trouvé beaucoup de contradictions.
Español
¿Acaso no meditarán en el Corán? Si procediera de alguien que no fuera Al-lah, ciertamente hallarían en él muchas contradicciones.
Deutsch
Wollen sie denn nicht über den Qur-ân nachsinnen? Wäre er von einem anderen als Allah, sie würden gewiss manchen Widerspruch darin finden.
وَ اِذَا جَآءَہُمۡ اَمۡرٌ مِّنَ الۡاَمۡنِ اَوِ الۡخَوۡفِ اَذَاعُوۡا بِہٖ ؕ وَ لَوۡ رَدُّوۡہُ اِلَی الرَّسُوۡلِ وَ اِلٰۤی اُولِی الۡاَمۡرِ مِنۡہُمۡ لَعَلِمَہُ الَّذِیۡنَ یَسۡتَنۡۢبِطُوۡنَہٗ مِنۡہُمۡ ؕ وَ لَوۡ لَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَ رَحۡمَتُہٗ لَاتَّبَعۡتُمُ الشَّیۡطٰنَ اِلَّا قَلِیۡلًا ﴿۸۴﴾
وَإِذَا جَآءَهُمۡ أَمۡرٞ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِي ٱلۡأَمۡرِ مِنۡهُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُۥ مِنۡهُمۡۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَٰنَ إِلَّا قَلِيلٗا
English
And when there comes to them any tidings whether of peace or of fear, they spread it about; whereas if they had referred it to the Messenger and to those in authority among them, surely those of them, who can elicit the truth from it, would have understood it. And had it not been for the grace of Allah upon you and His mercy, you would have followed Satan, save a few.
English Short Commentary
And when there comes to them any tidings whether of peace or of fear they spread it about,[640] whereas if they had referred it to the Messenger and to [c]those in authority among them, surely those of them, who can elicit the truth from it, would have understood it. And had it not been for the grace of Allah upon you and His mercy, you would have followed Satan, save a few.
640. The reason why tidings relating to peace have been mentioned before those relating to fear is that the Qur’an is here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. Under normal conditions, too, the injunction mentioned is very important, exercising direct influence on the discipline and well-being of society. The words, those in authority, refer to the Holy Prophet or his Successors or to the Chiefs appointed by them. (close)
English Five Volume Commentary
And when there comes to them any tidings whether of peace or of fear, they spread it about; whereas if they had referred it to the Messenger and to [a]those in authority among them, surely those of them, who can elicit the truth from it, would have understood it. And had it not been for the grace of Allah upon you and His mercy, you would have followed Satan, save a few.[552]
552. Commentary:
The reason why tidings or matters relating to peace have been mentioned before those relating to fear is that the Quranis here speaking of war, and during war it is sometimes more dangerous to give publicity to matters likely to lead to happy results than to matters of fear. For instance, if any information comes that the forces of the enemy are about to attack, the publication of this news among the people may not prove so dangerous as disclosure of, for example, the news that the Muslim army was going to attack the enemy at a certain weak point of the latter. The latter class of news would disclose the intentions of the Muslim army to the enemy and he would take immediate steps to strengthen his position at the threatened point. Under normal conditions too the injunction is very important, exercising direct influence on the discipline and well-being of society.
The words, those in authority, refer to the Holy Prophet or his Successors or the chiefs appointed by both. (close)
اُردو
اور جب بھی ان کے پاس کوئی امن یا خوف کی بات آئے تو وہ اُسے مشتہر کر دیتے ہیں۔ اور اگر وہ اسے (پھیلانے کی بجائے) رسول کی طرف یا اپنے میں سے کسی صاحبِ امر کے سامنے پیش کر دیتے تو ان میں سے جو اُس سے استنباط کرتے وہ ضرور اُس (کی حقیقت) کو جان لیتے۔ اور اگر تم پر اللہ کا فضل اور اس کی رحمت نہ ہوتے تو تم چند ایک کے سوا ضرور شیطان کی پیروی کرنے لگتے۔
اُردو تفسیر صغیر
اور جب (بھی) ان کے پاس امن (کی) یا خوف کی کوئی بات پہنچتی ہے تو وہ اسے مشہور کر دیتے ہیں اور اگر وہ اسے رسول کی طرف اور اپنے حکام کی طرف لے جاتے تو ان میں سے جو (لوگ) اس (یعنی مقررہ بات کی اصلیت) کو معلوم کر لیا کرتے ہیں اس (کی حقیقت) کو پالیتے اور اگر تم پر اللہ کا فضل اور اس کی رحمت نہ ہوتی تو سوائے چند ایک کے (باقی لوگ) شیطان کے پیچھے چل پڑتے۔
Français
Et lorsqu’ils reçoivent des nouvelles, que ce soit de paix ou de peur, ils les répandent, tandis que s’ils s'en étaient référés au Messager et à ceux d’entre eux qui exercent l’autorité, sûrement ceux d’entre eux qui sont capables de les examiner d'un œil critique, les auraient bien comprises. Et sans la grâce d’Allāh sur vous et Sa miséricorde, à part quelques-uns, vous auriez suivi Satan.
Español
Y cuando conjeturan rumores respecto a un asunto de paz o de alarma, los divulgan; mientras que si los hubieran transmitido al Mensajero y a quienes detentan la autoridad, en verdad que quienes hubieran examinado críticamente el tema, podrían saber la verdad. De no ser por la gracia de Al-lah para vosotros y por Su misericordia, habríais seguido a Satanás, salvo unos pocos.
Deutsch
Und wenn etwas von Frieden oder Furcht zu ihnen dringt, verbreiten sie es; hätten sie es aber vor den Gesandten und vor jene gebracht, die unter ihnen Befehlsgewalt haben, dann würden sicherlich die unter ihnen, die es entschleiern können, es verstanden haben. Und wäre nicht Allahs Gnade über euch und Seine Barmherzigkeit, ihr wäret alle dem Satan gefolgt, bis auf einige wenige.
فَقَاتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ ۚ لَا تُکَلَّفُ اِلَّا نَفۡسَکَ وَ حَرِّضِ الۡمُؤۡمِنِیۡنَ ۚ عَسَی اللّٰہُ اَنۡ یَّکُفَّ بَاۡسَ الَّذِیۡنَ کَفَرُوۡا ؕ وَ اللّٰہُ اَشَدُّ بَاۡسًا وَّ اَشَدُّ تَنۡکِیۡلًا ﴿۸۵﴾
فَقَٰتِلۡ فِي سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفۡسَكَۚ وَحَرِّضِ ٱلۡمُؤۡمِنِينَۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأۡسَ ٱلَّذِينَ كَفَرُواْۚ وَٱللَّهُ أَشَدُّ بَأۡسٗا وَأَشَدُّ تَنكِيلٗا
English
Fight, therefore, in the cause of Allah — thou art not made responsible except for thyself — and urge on the believers. It may be that Allah will restrain the might of those that disbelieve; and Allah is stronger in might and stronger in inflicting punishment.
English Short Commentary
Fight, therefore, in the way of Allah—thou art not made responsible except for thyself[641]—and [a]urge on the believers to fight. It may be that Allah will restrain the might of those that disbelieve; and Allah is stronger in might and stronger in inflicting punishment.
641. The command to fight does not relate to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as Illa Nafsuka, i.e. none is made responsible except thyself, and not as Illa Nafsaka, i.e. thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Holy Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold, (1) to fight himself, and (2) to urge his followers to fight, though he was not responsible for them. (close)
English Five Volume Commentary
Fight, therefore, in the cause of Allah—thou art not made responsible except for thyself—and [a]urge on the believers. It may be that Allah will restrain the might of those that disbelieve; and Allah is stronger in might and stronger in inflicting punishment.[553]
553. Commentary:
The words, Fight therefore in the cause of Allah, do not mean that the command to fight is related to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as لا تکلف الا نفسك (illa nafsuka), i.e. none is made responsible except thyself, and not as لاتکلف الانفسك (illa nafsaka), i.e. Thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold: (1) to fight, and (2) to urge his followers to fight. He was, however, not answerable for them. He was only to communicate to them the divine behests, and if they disobeyed, they themselves were answerable for it. The commandment making jihad obligatory on Muslims had already been revealed (4:78).
The clause, It may be that Allah will restrain the might of those that disbelieve, means that God will bring into existence such circumstances as will make war cease of itself, or that the enemy will fail to exert his power to the full and will finally collapse. Thus we see that at the Battle of the Ditch and at the Fall of Mecca providential circumstances helped the Muslims. (close)
اُردو
پس اللہ کی راہ میں قتال کر۔ تجھ پر تیرے نفس کے سوا کسی اور کا بوجھ نہیں ڈالا جائے گا۔ اور مومنوں کو بھی (قتال کی) ترغیب دے۔ بعید نہیں کہ اللہ اُن لوگوں کی جنگ روک دے جنہوں نے کفر کیا اور اللہ جنگ کرنے میں سب سے زیادہ سخت اور عبرتناک سزا دینے میں زیادہ شدید ہے۔
اُردو تفسیر صغیر
سو تُو اللہ کی راہ میں لڑائی کر تجھے اپنے نفس کے سوا (کسی کا) ذمہ دار نہیں ٹھہرایا جاتا۔ اور (تیرا کام صرف یہ ہے کہ) تو مومنوں کو ترغیب دے۔ بالکل ممکن ہے کہ اللہ کافروں کی جنگ کو روک دے اور اللہ کی جنگ سب سے بڑھ کر سخت (ہوتی) ہے اور اس کا عذاب بھی سب سے بڑھ کر سخت (ہوتا) ہے۔
Français
Combats donc pour la cause d’Allāh – on t’a fait responsable que de toi-même – et exhorte les croyants. Il se peut qu’Allāh refrène les assauts des mécréants, car Allāh est Plus Redoutable dans la guerre et est Plus Sévère en punition exemplaire.
Español
Combatid, pues, por la causa de Al-lah –tú solo eres responsable de ti mismo- y exhorta a los creyentes. Tal vez Al-lah reprima el poder de los incrédulos; pues Al-lah es más fuerte en poder y más fuerte a la hora de infligir el castigo.
Deutsch
Kämpfe darum für Allahs Sache – du wirst für keinen verantwortlich gemacht als für dich selbst – und sporne die Gläubigen an. Vielleicht wird Allah den Krieg der Ungläubigen aufhalten; und Allah ist stärker im Krieg und strenger im Strafen.
مَنۡ یَّشۡفَعۡ شَفَاعَۃً حَسَنَۃً یَّکُنۡ لَّہٗ نَصِیۡبٌ مِّنۡہَا ۚ وَ مَنۡ یَّشۡفَعۡ شَفَاعَۃً سَیِّئَۃً یَّکُنۡ لَّہٗ کِفۡلٌ مِّنۡہَا ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ مُّقِیۡتًا ﴿۸۶﴾
مَّن يَشۡفَعۡ شَفَٰعَةً حَسَنَةٗ يَكُن لَّهُۥ نَصِيبٞ مِّنۡهَاۖ وَمَن يَشۡفَعۡ شَفَٰعَةٗ سَيِّئَةٗ يَكُن لَّهُۥ كِفۡلٞ مِّنۡهَاۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقِيتٗا
English
Whoso makes a righteous intercession shall have a share thereof, and whoso makes an evil intercession, shall have a like portion thereof; and Allah is Powerful over everything.
English Short Commentary
Whoso makes a righteous intercession shall have a share thereof, and whoso makes an evil intercession, shall have a like portion thereof,[642] and Allah is Powerful over everything.
642. The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater. (close)
English Five Volume Commentary
Whoso makes a righteous intercession shall have a share thereof, and whoso makes an evil intercession, shall have a like portion thereof; and Allah is Powerful over everything.[554]
554. Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater. (close)
اُردو
جو کوئی اچھی شفاعت کرے اُس میں سے اُس کا بھی حصہ ہوگا اور جو کوئی بُری شفاعت کرے اس کا کچھ بوجھ اس کے لئے بھی ہوگا۔ اور اللہ ہر چیز پر بہت مقدرت رکھنے والا ہے۔
اُردو تفسیر صغیر
جو (شخص) اچھی سفارش کرے اس کے لئے اس میں سے ایک حصہ ہوگا اور جو شخص بری سفارش کرے اس میں سے اس کے لئے (ویسا ہی) حصہ ہوگا۔ اور اللہ ہر ایک امر پر کامل قدرت رکھتا ہے۔
Français
Quiconque fera une intercession vertueuse en aura une part et quiconque fera une mauvaise intercession en aura une portion égale des mauvaises conséquences ; et Allāh est Puissant sur toute chose.
Español
Quien interceda en una buena causa tendrá parte en ella, y quien lo haga en una causa inicua, compartirá sus malas consecuencias; pues Al-lah es Poderoso sobre todas las cosas.
Deutsch
Wer in gerechter Sache Fürsprache einlegt, dem soll ein Anteil daran werden, und wer in ungerechter Sache Fürsprache einlegt, dem soll ein gleicher Anteil daran werden; und Allah ist mächtig über alle Dinge.
وَ اِذَا حُیِّیۡتُمۡ بِتَحِیَّۃٍ فَحَیُّوۡا بِاَحۡسَنَ مِنۡہَاۤ اَوۡ رُدُّوۡہَا ؕ اِنَّ اللّٰہَ کَانَ عَلٰی کُلِّ شَیۡءٍ حَسِیۡبًا ﴿۸۷﴾
وَإِذَا حُيِّيتُم بِتَحِيَّةٖ فَحَيُّواْ بِأَحۡسَنَ مِنۡهَآ أَوۡ رُدُّوهَآۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٍ حَسِيبًا
English
And when you are greeted with a prayer, greet ye with a better prayer or at least return it. Surely, Allah takes account of all things.
English Short Commentary
And when you are greeted with a greeting, greet ye with a better greeting or at least return it.[643] Surely, Allah takes account of all things.
643. The verse points to a social duty. (close)
English Five Volume Commentary
And when you are greeted with a prayer, greet ye with a better prayer or at least return it. Surely, Allah takes account of all things.[555]
555. Important Words:
حییتم (when you are greeted) and تحیة (prayer) and حیوا are all derived from حیی i.e. he lived or he had life; or he was or became in good condition. حیاہ means, he greeted him with a prayer for long and good life; or he prayed for his life; or simply he prayed for him. حیاك الله means, may God prolong thy life or preserve thy life; or may He make thy life free from harm and evil; or may He honour thee and bestow favour on thee; or may He grant thee dominion and kingship. حیاہ بتحیة المؤمن means, he greeted him with the usual greetings of a believer, i.e. said السلام علیکم to him viz. peace be on you. تحیة means greeting or salutation or benediction; endless or everlasting life; freedom and security from all evils; also dominion and kingship (Lane & Aqrab).
Commentary:
The verse, besides being general in its significance, also draws the attention of Muslim to the great boons and blessings that have come to them through the Holy Prophet and tells them that they are now morally bound to return the good they have received, by helping him to the best of their power in the furtherance of the cause he holds so dear. This would be a token of gratitude for the numerous and manifold divine favours received by them through him. The Prophet’s message of life was a greeting on his part, so let the Faithful respond to it in a befitting manner.
The verse also enjoins on Muslims that they should greet and return each other’s greeting in a most becoming manner when they meet. This is a social and moral duty, the neglect of which will render one guilty of it accountable before God, as the concluding words of the verse point out.
The usual formula of greeting prescribed by Islam is السلام علیکم i.e. "peace be on you", to which are often added the words ورحمة الله وبرکاته "and God’s mercy and His blessings." Pious Muslims would often add to the formula some additional prayer in compliance with the injunction, greet ye with a better prayer or at least return it. But the verse is much more general in its significance and extends to all forms of greetings, wishes, prayers, etc.
The words, return it, signify that if one cannot respond with a better greeting, one should at least respond with a similar one. (close)
اُردو
اور اگرتمہیں کوئی خیرسگالی کا تحفہ پیش کیا جائے تو اس سے بہتر پیش کیا کرو یا وہی لَوٹا دو۔ یقیناً اللہ ہر چیز کا حساب لینے والا ہے۔
اُردو تفسیر صغیر
اور جب تمہیں کوئی دعا دی جائے تو تم اس سے اچھی دعا دو یا (کم سے کم) اسی کو لوٹا دو۔ اللہ یقیناً ہر ایک امر کا حساب لینے والا ہے۔
Français
Et lorsqu’on vous salue d’une prière, saluez d’une prière meilleure ou tout au moins retournez-la. En vérité Allāh tient compte de tout.
Español
Si recibís una expresión de amistad devolvedla en la misma medida, o incluso mayor. Ciertamente, Al-lah tiene en cuenta todas las cosas.
Deutsch
Und wenn ihr mit einem Glückwunsch gegrüßt werdet, so grüßet mit einem schöneren wieder oder gebt ihn (wenigstens) zurück. Siehe, Allah führt Rechenschaft über alle Dinge.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ لَیَجۡمَعَنَّکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ ؕ وَ مَنۡ اَصۡدَقُ مِنَ اللّٰہِ حَدِیۡثًا ﴿٪۸۸﴾
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَا رَيۡبَ فِيهِۗ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ حَدِيثٗا
English
Allah is He beside Whom there is none worthy of worship. He will certainly continue to assemble you till the Day of Resurrection, about which there is no doubt. And who is more truthful in his word than Allah?
English Short Commentary
Allah is He besides Whom there is none worthy of worship. He will certainly continue to assemble you till the Day of Resurrection about which there is no doubt. And who is more truthful in his word than Allah?
English Five Volume Commentary
Allah is He besides Whom there is none worthy of worship. He will certainly continue to assemble you till the Day of Resurrection, about which there is no doubt. And who is more truthful in his word than Allah?[556]
556. Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account. (close)
اُردو
اللہ!۔ اس کے سوا اور کوئی معبود نہیں۔ وہ ضرور تمہیں قیامت کے دن تک اکٹھا کرتا چلا جائے گا جس میں کوئی شک نہیں۔ اور اللہ سے زیادہ بیان میں اور کون سچا ہو سکتا ہے۔
اُردو تفسیر صغیر
اللہ (وہ ذات ہے کہ) اس کے سوا کوئی معبود نہیں وہ تمہیں بلاشک و شبہ قیامت کے دن تک جمع کرتا (چلا) جائے گا جس کے آنے میں کوئی شک نہیں اور اللہ سے بڑھ کر کس کی بات سچی (ہوسکتی) ہے۔
Français
Allāh ! En dehors de Lui, aucun n’est digne d’adoration. Il continuera assurément à vous rassembler jusqu’au Jour de la Résurrection, à propos duquel il n’y a aucun doute. Et qui plus qu’Allāh est fidèle à sa parole ?
Español
¡Al-lah! fuera de Él no existe nada que merezca adoración. Él continuará ciertamente congregándoos hasta el Día de la Resurrección, sobre el cual no hay duda alguna. Pues ¿quién es más verídico en su palabra que Al-lah?
Deutsch
Allah – niemand ist anbetungswürdig außer Ihm. Er wird euch weiter versammeln bis zum Tage der Auferstehung, über den kein Zweifel ist. Und wer ist wahrhafter in der Rede als Allah?
فَمَا لَکُمۡ فِی الۡمُنٰفِقِیۡنَ فِئَتَیۡنِ وَ اللّٰہُ اَرۡکَسَہُمۡ بِمَا کَسَبُوۡا ؕ اَتُرِیۡدُوۡنَ اَنۡ تَہۡدُوۡا مَنۡ اَضَلَّ اللّٰہُ ؕ وَ مَنۡ یُّضۡلِلِ اللّٰہُ فَلَنۡ تَجِدَ لَہٗ سَبِیۡلًا ﴿۸۹﴾
۞فَمَا لَكُمۡ فِي ٱلۡمُنَٰفِقِينَ فِئَتَيۡنِ وَٱللَّهُ أَرۡكَسَهُم بِمَا كَسَبُوٓاْۚ أَتُرِيدُونَ أَن تَهۡدُواْ مَنۡ أَضَلَّ ٱللَّهُۖ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلٗا
English
What has happened to you that you are divided into two parties regarding the hypocrites? And Allah has overthrown them because of what they earned. Desire ye to guide him whom Allah has caused to perish? And for him whom Allah causes to perish thou shalt not find a way.
English Short Commentary
What is the matter with you that you are divided into two parties regarding the Hypocrites?[644] And Allah has overthrown them because of what they earned. Desire ye to guide him whom Allah has caused to perish? And for him whom Allah causes to perish thou shalt not find a way.
644. Believers disagreed among themselves as to how the Hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, should be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and advocated strict measures. Muslims are here told that these Hypocrites are the enemies of God and that they should not allow themselves to be divided on their account. (close)
English Five Volume Commentary
What has happened to you that you are divided into two parties regarding the hypocrites? And Allah has overthrown them because of what they earned. Desire ye to guide him whom Allah has caused to perish? And for him whom Allah causes to perish thou shalt not find a way.[557]
557. Important Words:
ارکسھم (has overthrown them). See 4:92.
Commentary:
Believers disagreed among themselves as to how the hypocrites living in the suburbs of Medina, i.e. the Bedouin tribes of the countryside, were to be treated. Some sympathized with them and recommended leniency towards them, hoping that in this way they might gradually reform themselves, while others looked upon them as a serious menace to Islam and Muslims and advocated severity towards them. As this disagreement was likely to cause a split among Muslims and divide them into two parties, the Quran here expresses its disapproval of such a course. Muslims, it says, should beware of becoming divided among themselves due to the hypocrites. They should remember that a split in their own ranks was a much more serious affair than a danger from outside. The hypocrites were the enemies of God, and believers should not allow them- selves to be divided on their account. (close)
اُردو
پس تمہیں کیا ہوا ہے کہ منافقوں کے بارہ میں دوگروہوں میں بٹے ہوئے ہو، حالانکہ اللہ نے اس کی وجہ سے جو انہوں نے کسب کئے انہیں اوندھا کر دیا ہے۔ کیا تم چاہتے ہو کہ اُسے ہدایت دو جسے اللہ نے گمراہ قرار دے دیا ہے۔ اور جسے اللہ گمراہ قرار دے تو اس کے لئے تُو ہرگز کوئی راہ نہ پائے گا۔
اُردو تفسیر صغیر
اور تمہیں کیا (ہوگیا) ہے (کہ تم) منافقوں کے متعلق دو گروہ (ہو رہے) ہو۔ حالانکہ جو کچھ انہوں نے کمایا ہے اس کے سبب سے اللہ نے انہیں اوندھا کر دیا ہے کیا جسے اللہ نے ہلاک کر دیا ہے تم اسے راہ پر لاٶ گے؟ اور جسے اللہ ہلاک کرے تو اس کے لئے ہرگز کوئی رستہ نہ پائے گا۔
Français
Qu’est-ce qui vous prend pour que vous soyez divisés en deux groupes au sujet des hypocrites ? Et Allāh les a renversés pour ce qu’ils ont mérité. Désirez-vous guider celui qu’Allāh a jugé égaré ? Et celui qu’Allāh a jugé égaré, tu ne trouveras pour lui aucune voie.
Español
¿Qué os ha ocurrido que estáis divididos en dos bandos respecto a los hipócritas? Al-lah los derrocó por lo que habían merecido. ¿Os gustaría guiar a quien Al-lah ha hecho perecer? Y no encontraréis camino para quien Al-lah ha hecho perecer.
Deutsch
Was ist denn euch widerfahren, dass ihr in zwei Parteien gespalten seid gegenüber den Heuchlern? Und Allah hat sie verstoßen um dessentwillen, was sie begangen. Wolltet ihr einem den Weg weisen, den Allah ins Verderben hat gehen lassen? Und wen Allah ins Verderben gehen lässt, für den findest du keinen Weg.