دَرَجٰتٍ مِّنۡہُ وَ مَغۡفِرَۃً وَّ رَحۡمَۃً ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿٪۹۷﴾
دَرَجَٰتٖ مِّنۡهُ وَمَغۡفِرَةٗ وَرَحۡمَةٗۚ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمًا
English
Namely, by degrees of excellence bestowed by Him, and by special forgiveness and mercy. And Allah is Most Forgiving, Merciful.
English Short Commentary
By degrees of excellence bestowed by Him, and by special forgiveness and mercy. And Allah is Most Forgiving, Merciful.
English Five Volume Commentary
Namely, by degrees of excellence bestowed by Him, and by special forgiveness and mercy. And Allah is Most Forgiving, Merciful.[565]
565. Commentary:
This verse further explains and emphasizes the distinction between the "sitters" at home without valid excuse and the "strivers" in the cause of God. The latter are not only superior to the former by "many degrees", but are much more entitled to God’s mercy and forgiveness. (close)
اُردو
(یہ) اس کی طرف سے درجات اور بخشش اور رحمت کے طور پر (ہے)۔ اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
(اس فضیلت کے معنے) اس (خدا) کی طرف سے بہت سے درجات اور مغفرت کا ملنا ہے اسی طرح حصول رحمت ہے اور اللہ بہت ہی بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
C’est-à-dire par des degrés d’excellence de Sa part, ainsi qu’un pardon et une miséricorde. Et Allāh est Très-Pardonnant, Miséricordieux.
Español
Es decir, con distintos grados de excelencia concedidos por Él, y con especial perdón y misericordia; pues Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Rangstufen von Ihm und Vergebung und Barmherzigkeit; denn Allah ist allvergebend, barmherzig.
اِنَّ الَّذِیۡنَ تَوَفّٰہُمُ الۡمَلٰٓئِکَۃُ ظَالِمِیۡۤ اَنۡفُسِہِمۡ قَالُوۡا فِیۡمَ کُنۡتُمۡ ؕ قَالُوۡا کُنَّا مُسۡتَضۡعَفِیۡنَ فِی الۡاَرۡضِ ؕ قَالُوۡۤا اَلَمۡ تَکُنۡ اَرۡضُ اللّٰہِ وَاسِعَۃً فَتُہَاجِرُوۡا فِیۡہَا ؕ فَاُولٰٓئِکَ مَاۡوٰٮہُمۡ جَہَنَّمُ ؕ وَ سَآءَتۡ مَصِیۡرًا ﴿ۙ۹۸﴾
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلۡمَلَـٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡ قَالُواْ فِيمَ كُنتُمۡۖ قَالُواْ كُنَّا مُسۡتَضۡعَفِينَ فِي ٱلۡأَرۡضِۚ قَالُوٓاْ أَلَمۡ تَكُنۡ أَرۡضُ ٱللَّهِ وَٰسِعَةٗ فَتُهَاجِرُواْ فِيهَاۚ فَأُوْلَـٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُۖ وَسَآءَتۡ مَصِيرًا
English
Verily, those whom the angels cause to die while they are wronging their own souls, they (the angels) will say to them: ‘What were you after?’ They will reply: ‘We were treated as weak in the land.’ They will say, ‘Was not Allah’s earth vast enough for you to emigrate therein?’ It is these whose abode shall be Hell, and an evil destination it is;
English Short Commentary
Verily, [a]those whom the angels cause to die while they are wronging their own souls, the angels will say to them: ‘What were you after?’ They will say: ‘We were treated as weak in the land.’ The angels will say, ‘Was not Allah’s earth spacious enough so that you could have emigrated therein?’[655] It is these whose abode shall be Hell, and an evil destination it is;
655. Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith. (close)
English Five Volume Commentary
Verily, [a]those whom the angels cause to die while they are wronging their own souls, they (the angels) will say to them: ‘What were you after?’ They will reply: ‘We were treated as weak in the land.’ They will say, ‘Was not Allah’s earth vast enough for you to migrate therein?’ It is these whose abode shall be Hell, and an evil destination it is;[566]
566. Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith. (close)
اُردو
یقیناً وہ لوگ جن کو فرشتے اس حال میں وفات دیتے ہیں کہ وہ اپنے نفسوں پر ظلم کرنے والے ہیں وہ (اُن سے) کہتے ہیں تم کس حال میں رہے؟ وہ (جواباً) کہتے ہیں ہم تو وطن میں بہت کمزور بنا دیئے گئے تھے۔ وہ (فرشتے) کہیں گے کہ کیا اللہ کی زمین وسیع نہیں تھی کہ تم اس میں ہجرت کر جاتے؟۔ پس یہی لوگ ہیں جن کا ٹھکانا جہنّم ہے اور وہ بہت بُرا ٹھکانا ہے۔
اُردو تفسیر صغیر
جن لوگوں کو ملائکہ نے اس حالت میں وفات دی کہ وہ اپنی جانوں پر ظلم کر رہے تھے وہ (ان سے) کہیں گے کہ تم کس (خیال) میں تھے؟ وہ (یعنی ہجرت سے گریز کرنے والے جواب میں) کہیں گے کہ ہم ملک میں کمزور سمجھے جاتے تھے (اس لئے ہجرت نہیں کی) وہ (فرشتے) جواب دیں گے کیا اللہ کی زمین وسیع نہ تھی؟ کہ تم اس میں ہجرت کرجاتے پس ان لوگوں کا ٹھکانا جہنم ہوگا اور وہ رہنے کے لحاظ سے بہت (ہی) بری جگہ ہے۔
Français
En vérité, ceux que les anges font mourir alors qu’ils nuisent à leur propre âme, ils - les anges- leur diront : « Dans quelle situation étiez-vous ? » Ils répondront : « Nous étions traités sur terre comme des faibles. » Les anges leur diront : « La terre d’Allāh n’était-elle pas assez vaste pour vous permettre d’émigrer ? » Voilà ceux dont la demeure sera l’Enfer. Et quelle mauvaise destination !
Español
En verdad, a quienes los ángeles hacen morir mientras están perjudicando sus propias almas, ellos (los ángeles) les dirán: “¿Qué buscabais?”. Responderán: “Fuimos tratados como débiles en la tierra”. Dirán: “¿No era la tierra de Al-lah suficientemente amplia para que pudierais emigrar?”. Éstos son los que morarán en el Infierno; ¡qué pésimo destino!;
Deutsch
Zu jenen, die – Unrecht gegen sich selbst tuend – von Engeln dahingerafft werden, werden diese sprechen: "Wonach strebtet ihr?" Sie werden antworten: "Wir wurden als Schwache im Lande behandelt." Da sprechen jene: "War Allahs Erde nicht weit genug für euch, dass ihr darin hättet auswandern können?" Sie sind es, deren Aufenthalt die Hölle sein wird, und übel ist die Bestimmung;
اِلَّا الۡمُسۡتَضۡعَفِیۡنَ مِنَ الرِّجَالِ وَ النِّسَآءِ وَ الۡوِلۡدَانِ لَا یَسۡتَطِیۡعُوۡنَ حِیۡلَۃً وَّ لَا یَہۡتَدُوۡنَ سَبِیۡلًا ﴿ۙ۹۹﴾
إِلَّا ٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ لَا يَسۡتَطِيعُونَ حِيلَةٗ وَلَا يَهۡتَدُونَ سَبِيلٗا
English
Except such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way.
English Short Commentary
Except [a]such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way to escape.[656]
656. Those believers, who are unable to emigrate, are excepted from the class mentioned in the preceding verse. (close)
English Five Volume Commentary
Except [a]such weak ones among men, women and children, as are incapable of adopting any plan or of finding any way.[567]
567. Important Words:
حیلة (plan) is derived from حال i.e. it became changed or altered; it revolved and passed; it became complete, etc. حیلةmeans, mode or manner of changing from one state to another; a mode or means of evading a thing; a mode or means of attaining an object; a contrivance, device, artifice or plan (Lane).
Commentary:
There may be cases in which a person is really unable to migrate. For such this verse provides an exception to the class mentioned in the preceding one; for God is just and never overlooks extenuating circumstances.
The verse also shows that the word یھتدون (here translated as "finding any way" but generally rendered as "being rightly guided") is sometimes used in the sense of being saved, whether from the hardships of this world or from those of the next. (close)
اُردو
سوائے اُن مَردوں اور عورتوں اور بچوں کے جنہیں کمزور بنا دیا گیا تھا۔ جن کوکوئی حیلہ میسر نہیں تھا اور نہ ہی وہ (نکلنے کی) کوئی راہ پاتے تھے۔
اُردو تفسیر صغیر
ہاں وہ لوگ جو مردوں‘ عورتوں اور بچوں میں سے فی الواقع کمزور تھے (اور) وہ کسی تدبیر کی طاقت نہ رکھتے تھے اور نہ کوئی راہ انہیں نظر آتی تھی۔
Français
Excepté ceux qui sont rendus faibles de parmi les hommes, les femmes et les enfants qui sont incapables d’adopter un plan ou de trouver une voie de sortie.
Español
Excepto los hombres, mujeres y niños verdaderamente débiles, que son incapaces de preparar un plan o hallar algún camino.
Deutsch
ausgenommen nur die Schwachen unter den Männern, Frauen und Kindern, die außerstande sind, einen Plan zu fassen oder einen Weg zu finden.
فَاُولٰٓئِکَ عَسَی اللّٰہُ اَنۡ یَّعۡفُوَ عَنۡہُمۡ ؕ وَ کَانَ اللّٰہُ عَفُوًّا غَفُوۡرًا ﴿۱۰۰﴾
فَأُوْلَـٰٓئِكَ عَسَى ٱللَّهُ أَن يَعۡفُوَ عَنۡهُمۡۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورٗا
English
As to these, maybe Allah will efface their sins; for Allah is the Effacer of sins, and is Most Forgiving.
English Short Commentary
As to these, may be[657] Allah will efface their sins; for Allah is the Effacer of sins, the Most Forgiving.
657. The particle ‘asa does not indicate doubt on the part of God but is used to keep the believers referred to here in a state of suspense—between hope and fear—so that they may not become lax in Prayer and good deeds. The expression is designed to hold out hope without creating a false sense of security or a state of complacency. (close)
English Five Volume Commentary
As to these, maybe Allah will efface their sins; for Allah is the Effacer of sins, and is Most Forgiving.[568]
568. Important Words:
عفوا (Effacer of sins) is derived from عفا meaning, it was or became effaced, erased or obliterated; it perished or came to naught or came to an end. They say عفت الریح الدار i.e. the wind effaced the traces of the house. سلوا الله العافیة means, ask ye of God the effacement of your sins or pray for forgiveness. The word عفا also means, it was or became much in quantity or many in number. An Arab would say اعفیت شعر البعیر i.e. I left the hair of the camel to become abundant and long. عفوا which is one of the attributes of God, means, One Who forgives much; the Very Forgiving; the Effacer of sins (Lane & Aqrab). See also 2:110, 188, 220, 238; 3:135.
Commentary:
The words, Allah will efface their sins, mean not only that Allah will forgive them their weaknesses but that He will also put an end to their hardships by giving victory to Muslims and making them masters of those places where the weak among them were being oppressed and tormented by cruel disbelievers.
The expression عسی (maybe) does not indicate doubt on the part of God but is used to keep the believers, referred to here, in a state of suspense—between hope and fear—so that they may not become lax in prayer and good deeds. The expression is designed to hold out hope without creating a sense of security or a state of complete complacency. (close)
اُردو
پس یہی وہ لوگ ہیں، بعید نہیں کہ اللہ ان سے درگزر کرے اور اللہ بہت درگزر کرنے والا (اور) بہت بخشنے والا ہے۔
اُردو تفسیر صغیر
ان لوگوں کے متعلق خدا کی بخشش قریب ہے‘ کیونکہ اللہ ہے ہی بہت معاف کرنے والا اور بخشنے والا۔
Français
Et quant à ceux-là, il se peut qu’Allāh efface leurs péchés, car Allāh est Effaceur des péchés et est Très-Pardonnant.
Español
Tal vez Al-lah suprima los pecados de éstos; porque Al-lah es Remisorio y es el Sumo Indulgente.
Deutsch
Diese sind es, denen Allah bald vergeben wird; denn Allah ist allvergebend, allverzeihend.
وَ مَنۡ یُّہَاجِرۡ فِیۡ سَبِیۡلِ اللّٰہِ یَجِدۡ فِی الۡاَرۡضِ مُرٰغَمًا کَثِیۡرًا وَّ سَعَۃً ؕ وَ مَنۡ یَّخۡرُجۡ مِنۡۢ بَیۡتِہٖ مُہَاجِرًا اِلَی اللّٰہِ وَ رَسُوۡلِہٖ ثُمَّ یُدۡرِکۡہُ الۡمَوۡتُ فَقَدۡ وَقَعَ اَجۡرُہٗ عَلَی اللّٰہِ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۱۰۱﴾٪
۞وَمَن يُهَاجِرۡ فِي سَبِيلِ ٱللَّهِ يَجِدۡ فِي ٱلۡأَرۡضِ مُرَٰغَمٗا كَثِيرٗا وَسَعَةٗۚ وَمَن يَخۡرُجۡ مِنۢ بَيۡتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدۡرِكۡهُ ٱلۡمَوۡتُ فَقَدۡ وَقَعَ أَجۡرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا
English
And whoso emigrates from his country in the cause of Allah will find in the earth an abundant place of refuge and plentifulness. And whoso goes forth from his home, emigrating in the cause of Allah and His Messenger, and death overtakes him, his reward lies on Allah, and Allah is Most Forgiving, Merciful.
English Short Commentary
And whoso emigrates from his country in the way of Allah will find in the earth an abundant place of refuge and plentifulness.[658] And whoso goes forth from his home, emigrating in the cause of Allah and His Messenger, and death overtakes him, his reward lies on Allah, and Allah is Most Forgiving, Merciful.
658. Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities. (close)
English Five Volume Commentary
And whoso migrates from his country in the cause of Allah will find in the earth an abundant place of refuge and plentifulness. And whoso goes forth from his home, migrating in the cause of Allah and His Messenger, and death overtakes him, his reward lies on Allah, and Allah is Most Forgiving, Merciful.[569]
569. Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy). (close)
اُردو
اور جو اللہ کی راہ میں ہجرت کرے تو وہ زمین میں (دشمن کو) نامراد کرنے کے بہت سے مواقع اور فراخی پائے گا۔ اور جو اپنے گھر سے اللہ اور اس کے رسول کی طرف ہجرت کرتے ہوئے نکلتا ہے پھر (اس حالت میں) اسے موت آ جاتی ہے تو اُس کا اجر اللہ پر فرض ہوگیا ہے۔ اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور جو (شخص بھی) اللہ کی راہ میں ہجرت کرے گا وہ ملک میں حفاظت کی بہت سی جگہیں اور فراخی (کے سامان) پائے گا۔ اور جو (شخص) اللہ اور اس کے رسول کی طرف اپنے گھر سے ہجرت کرکے نکلے پھر اسے موت آجائے تو (سمجھو کہ) اس کا اجر اللہ کے ذمہ ہو چکا اور اللہ بہت (ہی) بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Et quiconque quittera son pays pour la cause d’Allāh, trouvera sur la terre de nombreuses occasions et une abondance de biens qui susciteraient la frustration de l’ennemi. Et quiconque quittera sa maison, émigrant pour la cause d’Allāh et de Son Messager, et qui sera surpris par la mort, sa récompense incombe à Allāh, et Allāh est Très-Pardonnant, Miséricordieux.
Español
Mas quien emigre de su país por la causa de Al-lah, encontrará en la tierra un amplio lugar de refugio y abundancia. Y quien abandone su hogar, emigrando por la causa de Al-lah y de Su Mensajero, y le sorprenda la muerte, tendrá su recompensa en Al-lah, pues Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Wer für die Sache Allahs auswandert, der wird auf Erden genug Stätten der Zuflucht und der Fülle finden. Und wer sein Haus verlässt und auswandert auf Allahs und Seines Gesandten Weg und dabei vom Tode ereilt wird, dessen Lohn obliegt sodann Allah, und Allah ist allverzeihend, barmherzig.
وَ اِذَا ضَرَبۡتُمۡ فِی الۡاَرۡضِ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَقۡصُرُوۡا مِنَ الصَّلٰوۃِ ٭ۖ اِنۡ خِفۡتُمۡ اَنۡ یَّفۡتِنَکُمُ الَّذِیۡنَ کَفَرُوۡا ؕ اِنَّ الۡکٰفِرِیۡنَ کَانُوۡا لَکُمۡ عَدُوًّا مُّبِیۡنًا ﴿۱۰۲﴾
وَإِذَا ضَرَبۡتُمۡ فِي ٱلۡأَرۡضِ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَقۡصُرُواْ مِنَ ٱلصَّلَوٰةِ إِنۡ خِفۡتُمۡ أَن يَفۡتِنَكُمُ ٱلَّذِينَ كَفَرُوٓاْۚ إِنَّ ٱلۡكَٰفِرِينَ كَانُواْ لَكُمۡ عَدُوّٗا مُّبِينٗا
English
And when you journey in the land, it shall be no sin on you to shorten the Prayer, if you fear that those who disbelieve may give you trouble. Verily, the disbelievers are an open enemy to you.
English Short Commentary
And when you journey in the land, [b]it shall be no blame on you if you shorten the Prayer, if you fear that those who disbelieve will cause you trouble.[659] Verily, the disbelievers are an open enemy to you.
659. The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This view is endorsed by Mujahid, Dahhak, and Bukhari (ch. on Salatul-Khauf). ‘A’ishah is reported to have said, 'At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, it was increased to four for those staying at home, but for those on journey it continued to be the same as before' (Bukhari, ch. on Salat). ‘Umar said, 'The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; the Friday Prayer is also two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet' (Musnad, Nasa’i, & Majah). Khalid bin Sa‘id once asked Ibn-e-‘Umar where was Prayer for the wayfarer mentioned in the Qur’an which prescribes only the Prayer in time of fear. To this Ibn-e-‘Umar replied that they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144; Nasa’i ch. on Salat). (close)
English Five Volume Commentary
And when you journey in the land, [a]it shall be no sin on you to shorten the Prayer, if you fear that those who disbelieve may give you trouble. Verily, the disbelievers are an open enemy to you.[570]
570. Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat). (close)
اُردو
اور جب تم زمین میں (جہاد کرتے ہوئے) سفر پر نکلو تو تم پر کوئی گناہ نہیں کہ تم نماز قصر کرلیا کرو، اگر تمہیں خوف ہو کہ وہ لوگ جنہوں نے کفر کیا ہے تمہیں آزمائش میں ڈالیں گے۔یقیناً کافر تمہارے کھلے کھلے دشمن ہیں۔
اُردو تفسیر صغیر
اور اگر تم ڈرتے ہو کہ کافر تمہیں دکھ میں ڈالیں گے‘ تو جب تم ملک میں سفر کرو تو تمہیں کوئی گناہ نہیں کہ نماز کو چھوٹا کردو۔ کافر یقیناً تمہارے (کھلے) کھلے دشمن ہیں۔
Français
Et quand vous êtes en voyage dans le pays, ce ne sera pas un péché de votre part de raccourcir la Prière, si vous craignez que les mécréants ne vous mettent en difficulté. En vérité les mécréants sont vos ennemis déclarés.
Español
Y cuando viajéis por la tierra, no pecaréis si abreviáis la Oración por temor a que os hostiguen los incrédulos. En verdad, los incrédulos son vuestros enemigos declarados.
Deutsch
Und wenn ihr durch das Land zieht, dann soll es keine Sünde für euch sein, wenn ihr das Gebet verkürzt, so ihr fürchtet, die Ungläubigen würden euch bedrängen. Wahrlich, die Ungläubigen sind euch ein offenkundiger Feind.
وَ اِذَا کُنۡتَ فِیۡہِمۡ فَاَقَمۡتَ لَہُمُ الصَّلٰوۃَ فَلۡتَقُمۡ طَآئِفَۃٌ مِّنۡہُمۡ مَّعَکَ وَ لۡیَاۡخُذُوۡۤا اَسۡلِحَتَہُمۡ ۟ فَاِذَا سَجَدُوۡا فَلۡیَکُوۡنُوۡا مِنۡ وَّرَآئِکُمۡ ۪ وَ لۡتَاۡتِ طَآئِفَۃٌ اُخۡرٰی لَمۡ یُصَلُّوۡا فَلۡیُصَلُّوۡا مَعَکَ وَ لۡیَاۡخُذُوۡا حِذۡرَہُمۡ وَ اَسۡلِحَتَہُمۡ ۚ وَدَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ تَغۡفُلُوۡنَ عَنۡ اَسۡلِحَتِکُمۡ وَ اَمۡتِعَتِکُمۡ فَیَمِیۡلُوۡنَ عَلَیۡکُمۡ مَّیۡلَۃً وَّاحِدَۃً ؕ وَ لَا جُنَاحَ عَلَیۡکُمۡ اِنۡ کَانَ بِکُمۡ اَذًی مِّنۡ مَّطَرٍ اَوۡ کُنۡتُمۡ مَّرۡضٰۤی اَنۡ تَضَعُوۡۤا اَسۡلِحَتَکُمۡ ۚ وَ خُذُوۡا حِذۡرَکُمۡ ؕ اِنَّ اللّٰہَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا ﴿۱۰۳﴾
وَإِذَا كُنتَ فِيهِمۡ فَأَقَمۡتَ لَهُمُ ٱلصَّلَوٰةَ فَلۡتَقُمۡ طَآئِفَةٞ مِّنۡهُم مَّعَكَ وَلۡيَأۡخُذُوٓاْ أَسۡلِحَتَهُمۡۖ فَإِذَا سَجَدُواْ فَلۡيَكُونُواْ مِن وَرَآئِكُمۡ وَلۡتَأۡتِ طَآئِفَةٌ أُخۡرَىٰ لَمۡ يُصَلُّواْ فَلۡيُصَلُّواْ مَعَكَ وَلۡيَأۡخُذُواْ حِذۡرَهُمۡ وَأَسۡلِحَتَهُمۡۗ وَدَّ ٱلَّذِينَ كَفَرُواْ لَوۡ تَغۡفُلُونَ عَنۡ أَسۡلِحَتِكُمۡ وَأَمۡتِعَتِكُمۡ فَيَمِيلُونَ عَلَيۡكُم مَّيۡلَةٗ وَٰحِدَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ إِن كَانَ بِكُمۡ أَذٗى مِّن مَّطَرٍ أَوۡ كُنتُم مَّرۡضَىٰٓ أَن تَضَعُوٓاْ أَسۡلِحَتَكُمۡۖ وَخُذُواْ حِذۡرَكُمۡۗ إِنَّ ٱللَّهَ أَعَدَّ لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا
English
And when thou art among them, and leadest the Prayer for them, let a party of them stand with thee and let them take their arms. And when they have performed their prostrations, let them go to your rear, and let another party, who have not yet prayed, come forward and pray with thee; and let them take their means of defence and their arms. The disbelievers wish that you be neglectful of your arms and your baggage that they may fall upon you at once. And it shall be no sin on you, if you are in trouble on account of rain or if you are sick, that you lay aside your arms. But you should always take your means of defence. Surely, Allah has prepared an humiliating punishment for the disbelievers.
English Short Commentary
And when thou art among them, and leadest the Prayer for them, let a party of them stand with thee and let them take their arms. And when they have performed their prostrations, let them go to your rear, and let another party, who have not yet prayed, come forward and pray with thee,[660] and let them take their means of defence and their arms.[661] The disbelievers wish that you were neglectful of your arms and your baggage that they may fall upon you at once. And it shall be no sin for you, because of the inconvenience caused by rain or because you are sick, that you lay aside your arms. But you should always take your precautions. Surely, Allah has prepared an humiliating punishment for the disbelievers.
660. Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit). (close)
661. The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72. (close)
English Five Volume Commentary
And when thou art among them, and leadest the Prayer for them, let a party of them stand with thee and let them take their arms. And when they have performed their prostrations, let them go to your rear, and let another party, who have not yet prayed, come forward and pray with thee; and let them take their means of defence and their arms. The disbelievers wish that you be neglectful of your arms and your baggage that they may fall upon you at once. And it shall be no sin on you, if you are in trouble on account of rain or if you are sick, that you lay aside your arms. But you should always take your means of defence. Surely, Allah has prepared an humiliating punishment for the disbelievers.[571]
571. Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72. (close)
اُردو
اور جب تُو بھی ان میں ہو اور تُو انہیں نماز پڑھائے تو ان میں سے ایک گروہ (نماز کےلئے) تیرے ساتھ کھڑا ہو جائے۔ اور چاہئے کہ وہ (مجاہدین) اپنا اسلحہ ساتھ رکھیں۔ پس جب وہ سجدہ کر لیں تو وہ تمہارے پیچھے ہوجائیں اور دوسرا گروہ آ جائے جنہوں نے نماز نہیں پڑھی پھر وہ تیرے ساتھ نماز پڑھیں۔ اور وہ اپنے بچاؤ کے سامان اور ہتھیار ساتھ رکھیں۔ جن لوگوں نے کفر کیا ہے وہ چاہتے ہیں کہ کاش تم اپنے ہتھیاروں اور سامان سے غافل ہو جاؤ تو وہ دفعۃً تم پر ٹوٹ پڑیں۔ اور اگر تمہیں بارش کی وجہ سے کوئی مشکل ہو یا تم بیمار ہو تم پر کوئی گناہ نہیں کہ اپنے ہتھیار اتار دو اور اپنا بچاؤ (بہرحال) اختیار کئے رکھو۔ یقیناً اللہ نے کافروں کےلئے بہت رُسوا کرنے والا عذاب تیار کر رکھا ہے۔
اُردو تفسیر صغیر
اور جب تو (خود) ان میں ہو اور تو انہیں نماز پڑھائے تو ان میں سے ایک حصہ جماعت (کو چاہیئے کہ) تیرے ساتھ کھڑے ہوں اور اپنے ہتھیار لے لیں۔ پھر جب وہ سجدہ کر لیں تو وہ تمہارے پیچھے (حفاظت کے لئے) کھڑے ہو جائیں‘ پھر ایک اور حصہ جماعت جس نے نماز نہیں پڑھی (آگے) آجائے اور تیرے ساتھ نماز پڑھے اور وہ بھی اپنے بچاٶ کا سامان اور اپنے ہتھیار لئے رہیں۔ جو لوگ کافر ہیں وہ چاہتے ہیں کہ کاش تم اپنے ہتھیاروں اور اپنے سامانوں سے غافل ہو جاٶ تو وہ یکدم ہی تم پر آپڑیں اور اور اگر بارش کی وجہ سے تمہیں تکلیف ہو یا تم مریض ہو تو اپنے ہتھیار اتار دینے پر تمہیں کوئی گناہ نہ ہوگا۔ لیکن پھر بھی تمام احتیاطیں کرلو۔ اللہ نے کافروں کے لئے رسوا کر دینے والا عذاب یقیناً تیار کر چھوڑا ہے۔
Français
Et quand tu te trouves parmi eux, et que tu diriges pour eux la Prière, qu’un groupe d’entre eux se mette debout avec toi et qu’ils prennent les armes. Et lorsqu’ils auront fini de se prosterner, qu’ils se retirent à l’arrière, et qu’un autre groupe, qui n’a pas encore prié, s’avance pour prier avec toi ; et qu’ils prennent leurs moyens de défense et leurs armes. Les mécréants voudraient que vous négligiez vos armes et vos bagages afin de pouvoir vous assaillir soudainement. Et si vous êtes gênés par la pluie ou souffrants, ce ne sera pas un péché de votre part de déposer vos armes. En tout cas prenez vos précautions pour votre défense. En vérité, Allāh a préparé pour les mécréants un châtiment humiliant.
Español
Y cuando estés entre ellos y les dirijas la Oración, que una parte de ellos permanezca de pie contigo y que tomen sus armas. Y cuando hayan realizado las postraciones, que se retiren detrás de ti y que otro grupo, que aún no haya orado, se adelante y ore contigo; y haz que tomen sus medios de defensa y sus armas. Los incrédulos desean que descuidéis vuestras armas y bagajes para poder caer sobre vosotros por sorpresa. Y no pecareis si dejáis vuestras armas porque os molesta la lluvia o estáis enfermos. Pero portad siempre vuestros medios de defensa. En verdad, Al-lah ha preparado un castigo ignominioso para los incrédulos.
Deutsch
Und wenn du unter ihnen bist und für sie das Gebet anführst, soll ein Teil von ihnen bei dir stehen, doch sollen sie ihre Waffen aufnehmen. Und wenn sie ihre Niederwerfungen vollführt haben, so sollen sie hinter euch treten, und eine andere Abteilung, die noch nicht gebetet hat, soll vortreten und mit dir beten; doch sollen sie auf ihrer Hut sein und ihre Waffen bei sich haben. Die Ungläubigen sähen es gerne, dass ihr eure Waffen und euer Gepäck außer acht ließet, so dass sie euch plötzlich überfallen könnten. Und es soll keine Sünde für euch sein, wenn ihr, falls ihr durch Regen leidet oder krank seid, eure Waffen ablegt. Seid jedoch (immer) auf eurer Hut. Wahrlich, Allah hat für die Ungläubigen schmähliche Strafe bereitet.
فَاِذَا قَضَیۡتُمُ الصَّلٰوۃَ فَاذۡکُرُوا اللّٰہَ قِیٰمًا وَّ قُعُوۡدًا وَّ عَلٰی جُنُوۡبِکُمۡ ۚ فَاِذَا اطۡمَاۡنَنۡتُمۡ فَاَقِیۡمُوا الصَّلٰوۃَ ۚ اِنَّ الصَّلٰوۃَ کَانَتۡ عَلَی الۡمُؤۡمِنِیۡنَ کِتٰبًا مَّوۡقُوۡتًا ﴿۱۰۴﴾
فَإِذَا قَضَيۡتُمُ ٱلصَّلَوٰةَ فَٱذۡكُرُواْ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِكُمۡۚ فَإِذَا ٱطۡمَأۡنَنتُمۡ فَأَقِيمُواْ ٱلصَّلَوٰةَۚ إِنَّ ٱلصَّلَوٰةَ كَانَتۡ عَلَى ٱلۡمُؤۡمِنِينَ كِتَٰبٗا مَّوۡقُوتٗا
English
And when you have finished the Prayer, remember Allah while standing, and sitting, and lying on your sides. And when you are secure from danger, then observe Prayer in the prescribed form; verily Prayer is enjoined on the believers to be performed at fixed hours.
English Short Commentary
And when you have finished the Prayer, [a]remember Allah, standing and sitting, and lying on your sides.[662] And [b]when you are secure from danger, then observe Prayer in the prescribed form; verily Prayer is enjoined on the believers to be performed at fixed hours.
662. As in the midst of a battle formal Prayers are either said in haste, or performed in the form of one Rak‘at, Muslims are enjoined in this verse, that in order to make up the deficiency, they should remember God and pray to Him in an informal manner after the obligatory service is over. This is to compensate for the shortening of Prayer. (close)
English Five Volume Commentary
And when you have finished the Prayer, [a]remember Allah while standing, and sitting, and lying on your sides. And [b]when you are secure from danger, then observe Prayer in the prescribed form; verily Prayer is enjoined on the believers to be performed at fixed hours.[572]
572. Commentary:
As in the midst of a battle, formal Prayers are either said in haste, or performed in the form of one Rak‘at only. Muslims are enjoined in this verse, with a view to making up the deficiency, to continue remembering God and praying to Him in an informal manner after the obligatory service is over. This was to compensate, on the one hand, for the shortening of Prayer and, on the other, to serve as a means of drawing the special aid and help of God in a time of great danger.
The expression, And when you are secure (from danger), then observe Prayer (in the prescribed form), very clearly brings out the difference between the words صلوا or اقضوا الصلوة (pray or offer Prayer) and the words اقیموا الصلوة (observe Prayer). The latter expression signifies observing Prayer attentively with all its necessary conditions. The verse thus clearly shows that Islam does not look upon the hasty performance of Prayer as coming under the injunction, اقیموا الصلوة (observe Prayer). See also 2:4. (close)
اُردو
پھر جب تم نماز ادا کر چکو تو اللہ کو یاد کرو کھڑے ہونے کی حالت میں بھی اور بیٹھے ہوئے بھی اور اپنے پہلوؤں پر بھی۔ پھر جب تمہیں اطمینان ہو جائے تو نماز کو قائم کرو۔ یقیناً نماز مومنوں پر ایک وقتِ مقررّہ کی پابندی کے ساتھ فرض ہے۔
اُردو تفسیر صغیر
اور جب تم نماز ادا کر چکو تو اللہ کو کھڑے اور بیٹھے اور اپنے پہلوٶں پر یاد کرتے رہو۔ پھر جب تم مطمئن ہو جاٶ تو نماز کو سنوار کر پڑھو۔ نماز مومنوں پر یقیناً ایک مو ٔقت فرض ہے۔
Français
Et quand vous aurez terminé la Prière, souvenez-vous d’Allāh, que vous soyez debout, assis ou couchés sur vos côtés. Et lorsque vous êtes en sécurité, alors observez la prière selon la forme prescrite ; la Prière est en vérité enjointe aux croyants pour être faite à des heures prescrites.
Español
Y cuando hayáis finalizado la Oración, recordad a Al-lah ya estéis de pie, sentados o tumbados sobre vuestros costados. Y cuando stéis fuera de peligro, cumplid la Oración de la forma prescrita; ciertamente la Oración se ordena a los creyentes para que sea practicada en los momentos prescritos.
Deutsch
Und wenn ihr das Gebet beendet habt, dann gedenket Allahs im Stehen, Sitzen und wenn ihr auf eurer Seite liegt. Und wenn ihr in Sicherheit seid, dann verrichtet das Gebet (in der vorgeschriebenen Form); denn das Gebet zu bestimmten Zeiten ist den Gläubigen eine Pflicht.
وَ لَا تَہِنُوۡا فِی ابۡتِغَآءِ الۡقَوۡمِ ؕ اِنۡ تَکُوۡنُوۡا تَاۡلَمُوۡنَ فَاِنَّہُمۡ یَاۡلَمُوۡنَ کَمَا تَاۡلَمُوۡنَ ۚ وَ تَرۡجُوۡنَ مِنَ اللّٰہِ مَا لَا یَرۡجُوۡنَ ؕ وَ کَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا ﴿۱۰۵﴾٪
وَلَا تَهِنُواْ فِي ٱبۡتِغَآءِ ٱلۡقَوۡمِۖ إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
English
And slacken not in seeking these people. If you suffer, they too suffer even as you suffer. But you hope from Allah what they hope not. And Allah is All-Knowing, Wise.
English Short Commentary
And [a]slacken not in seeking these people. If you suffer, they too suffer even as you suffer. But you hope from Allah what they hope not. And Allah is All-Knowing, Wise.
English Five Volume Commentary
And [a]slacken not in seeking these people. If you suffer, they too suffer even as you suffer. But you hope from Allah what they do not hope. And Allah is All-Knowing, Wise.[573]
573. Commentary:
The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master. (close)
اُردو
اور (مخالف) قوم کا پیچھا کرنے میں کمزوری نہ دکھاؤ۔ اگر تم تکلیف اٹھا رہے ہو تو تمہاری طرح یقیناً وہ بھی تکلیف اٹھا رہے ہیں۔ اور تم اللہ سے اس کی اُمید رکھتے ہو جس کی وہ اُمید نہیں رکھتے۔ اور اللہ دائمی علم رکھنے والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
اور تم اس قوم (یعنی دشمنوں) کی تلاش میں سستی نہ کرو اگر تمہیں تکلیف ہوتی ہے تو جس طرح تمہیں تکلیف ہوتی ہے انہیں بھی تکلیف ہوتی ہے۔ اور تم تو اللہ سے اس (فضل و کرم) کی امید رکھتے ہو جس کی وہ امید نہیں رکھتے‘ اور اللہ بہت (ہی) جاننے والا (اور) حکمت والا ہے۔
Français
Et ne faiblissez pas dans la recherche de ces gens. Si vous souffrez, eux aussi souffrent comme vous souffrez. Mais vous espérez d’Allāh ce qu’ils n’espèrent pas. Et Allāh est Omniscient, Sage.
Español
Y no desfallezcáis cuando veáis a esas gentes. Si sufrís, ellos sufren tanto como vosotros. Pero vosotros esperáis de Al-lah lo que ellos no esperan. Pues Al-lah es Omnisciente, Sabio.
Deutsch
Und höret nicht auf, solches Volk zu suchen. Leidet ihr, so leiden sie gerade so, wie ihr leidet. Doch ihr erhoffet von Allah, was sie nicht hoffen. Und Allah ist allwissend, allweise.
اِنَّاۤ اَنۡزَلۡنَاۤ اِلَیۡکَ الۡکِتٰبَ بِالۡحَقِّ لِتَحۡکُمَ بَیۡنَ النَّاسِ بِمَاۤ اَرٰٮکَ اللّٰہُ ؕ وَ لَا تَکُنۡ لِّلۡخَآئِنِیۡنَ خَصِیۡمًا ﴿۱۰۶﴾ۙ
إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِتَحۡكُمَ بَيۡنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُۚ وَلَا تَكُن لِّلۡخَآئِنِينَ خَصِيمٗا
English
We have surely sent down to thee the Book comprising the truth, that thou mayest judge between men by that which Allah has taught thee. And be not thou a disputer for the faithless;
English Short Commentary
We have surely sent down to thee the Book comprising the truth, [b]that thou mayest judge between men by what Allah has taught thee. And be not thou a disputer on behalf of the faithless;[663]
663. The address is to every Muslim. (close)
English Five Volume Commentary
We have surely sent down to thee the Book comprising the truth, [b]that thou mayest judge between men by that which Allah has taught thee. And be not thou a disputer for the faithless;[574]
574. Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran. (close)
اُردو
ہم نے یقیناً تیری طرف کتاب کو حق کے ساتھ نازل کیا ہے تاکہ تُو لوگوں کے درمیان اس کے مطابق فیصلہ کرے جو اللہ نے تجھے سمجھایا ہے۔ اور خیانت کرنے والوں کے حق میں بحث کرنے والا نہ بن۔
اُردو تفسیر صغیر
ہم نے تیری طرف (یہ) صداقت پر مشتمل کتاب یقیناً اس لئے اتاری ہے کہ تو لوگوں کے درمیان اس (حق) کے ذریعہ سے جو اللہ نے تجھے دکھایا ہے فیصلہ کرے اور تو خیانت کرنے والوں کی طرف سے جھگڑنے والا نہ بن۔
Français
Nous avons assurément fait descendre sur toi le Livre qui comprend la vérité, afin que tu puisses juger entre les hommes par ce qu’Allāh t’a fait comprendre. Et ne plaide pas la cause de ceux qui trahissent la confiance.
Español
Te hemos revelado ciertamente el Libro que contiene la verdad, para que juzgues entre los hombres por lo que Al-lah te ha enseñado. Y no defiendas la causa de los que traicionan la confianza.
Deutsch
Wir haben das Buch mit der Wahrheit zu dir niedergesandt, auf dass du zwischen den Menschen richten mögest, wie Allah es dir gezeigt hat. Sei also nicht Verfechter der Treulosen.