فَطَوَّعَتۡ لَہٗ نَفۡسُہٗ قَتۡلَ اَخِیۡہِ فَقَتَلَہٗ فَاَصۡبَحَ مِنَ الۡخٰسِرِیۡنَ ﴿۳۱﴾
فَطَوَّعَتۡ لَهُۥ نَفۡسُهُۥ قَتۡلَ أَخِيهِ فَقَتَلَهُۥ فَأَصۡبَحَ مِنَ ٱلۡخَٰسِرِينَ
English
But his mind induced him to kill his brother, so he killed him and became one of the losers.
English Short Commentary
But his evil self induced him to kill his brother, so he killed him and became one of the losers.
English Five Volume Commentary
But his mind induced him to kill his brother, so he killed him and became one of the losers.[666]
666. Commentary:
Instead of directly and briefly saying that "he killed his brother", the verse expresses the same idea in a somewhat longer sentence, viz. his mind induced him to kill his brother, so he killed him. This is done to point to the great truth that it is man’s own نفس or mind, or more properly his own "self" which often becomes the source of evil for him. (close)
اُردو
تب اس کے نفس نے اُس کے لئے اپنے بھائی کا قتل اچھا بنا کر دکھایا۔ پس اس نے اسے قتل کر دیا اور وہ نقصان اٹھانے والوں میں سے ہوگیا۔
اُردو تفسیر صغیر
پھر اس (بھائی) کا دل (جس کی قربانی قبول نہ ہوئی تھی) اپنے بھائی کے قتل کر دینے پر راضی ہو گیا اور اس نے اسے قتل کر دیا۔ جس پر وہ نقصان اٹھانے والوں میں (شامل) ہو گیا۔
Français
Mais son esprit le poussa à tuer son frère. Il le tua donc et devint du nombre des perdants.
Español
Pero su conciencia le hizo aceptable matar a su hermano, y lo mató y se convirtió en uno de los desventurados.
Deutsch
Doch sein Sinn trieb ihn, seinen Bruder zu töten; also erschlug er ihn und ward der Verlorenen einer.
فَبَعَثَ اللّٰہُ غُرَابًا یَّبۡحَثُ فِی الۡاَرۡضِ لِیُرِیَہٗ کَیۡفَ یُوَارِیۡ سَوۡءَۃَ اَخِیۡہِ ؕ قَالَ یٰوَیۡلَتٰۤی اَعَجَزۡتُ اَنۡ اَکُوۡنَ مِثۡلَ ہٰذَا الۡغُرَابِ فَاُوَارِیَ سَوۡءَۃَ اَخِیۡ ۚ فَاَصۡبَحَ مِنَ النّٰدِمِیۡنَ ﴿ۚۛۙ۳۲﴾
فَبَعَثَ ٱللَّهُ غُرَابٗا يَبۡحَثُ فِي ٱلۡأَرۡضِ لِيُرِيَهُۥ كَيۡفَ يُوَٰرِي سَوۡءَةَ أَخِيهِۚ قَالَ يَٰوَيۡلَتَىٰٓ أَعَجَزۡتُ أَنۡ أَكُونَ مِثۡلَ هَٰذَا ٱلۡغُرَابِ فَأُوَٰرِيَ سَوۡءَةَ أَخِيۖ فَأَصۡبَحَ مِنَ ٱلنَّـٰدِمِينَ
English
Then Allah sent a raven which scratched in the ground, that He might show him how to hide the corpse of his brother. He said, ‘Woe is me! Am I not able to be even like this raven so that I may hide the corpse of my brother?’ And then he became regretful.
English Short Commentary
Then Allah sent a raven which scratched in the ground,[739] that He might show him how to hide the corpse of his brother. He said, ‘Woe is me! Am I not able to be even like this raven so that I may hide the corpse of my brother?’ And then he became remorseful.
739. Commentators differ as to whether the incident of the raven did actually happen or it is only a parable. It is not improbable that an incident of this nature might have actually occurred. Study of the ways and habits of birds has led to many useful discoveries. See Gen. 4:1-15; and 'The Jerusalem Targum.' (close)
English Five Volume Commentary
Then Allah sent a raven which scratched in the ground, that He might show him how to hide the corpse of his brother. He said, ‘Woe is me! Am I not able to be even like this raven so that I may hide the corpse of my brother?’ And then he became regretful.[667]
667. Commentary:
Commentators differ as to whether the incident of the raven mentioned in the present verse was an actual fact or whether it is merely meant as a parable. It is not at all improbable that an incident of this nature might have actually occurred. The study of the ways and habits of birds has led to many useful discoveries. For the Biblical story of the two sons of Adam see Gen. 4:1-15 also the Jerusalem Targum. (close)
اُردو
پھر اللہ نے ایک کو ّے کو بھیجا جو زمین کو (پنجوں سے) کھود رہا تھا تاکہ وہ (یعنی اللہ) اسے سمجھا دے کہ کس طرح وہ اپنے بھائی کی لاش کو ڈھانپ دے۔وہ بول اُٹھا وائے حسرت! کیا میں اس بات سے بھی عاجز آ گیا کہ اس کو ّےجیسا ہی ہو جاتا اور اپنے بھائی کی لاش ڈھانپ دیتا۔ پس وہ پچھتانے والوں میں سے ہوگیا۔
اُردو تفسیر صغیر
تب اللہ نے ایک کوے کو جو زمین کو کریدتا تھا اس لئے بھیجا کہ اسے بتائے کہ اپنے بھائی کی لاش کو کس طرح چھپائے۔ اس نے کہا۔ اے میری ہلاکت! (جلد آ) کیا مجھ سے (اتنا بھی) نہ ہو سکا کہ میں اس کوے کی طرح ہو جاٶں اور اپنے بھائی کی لاش کو ڈھانپ دوں۔ تب وہ پشیمانوں میں سے ہو گیا۔
Français
Alors Allāh envoya un corbeau qui se mit à gratter le sol pour qu’Il lui montre comment ensevelir le cadavre de son frère. Il dit : « Malheureux que je suis ! Suis-je incapable d’être comme ce corbeau afin de pouvoir ensevelir le cadavre de mon frère ? » Et alors il fut pris de remords.
Español
Entonces envió Al-lah un cuervo que se puso a escarbar en la tierra para mostrarle cómo esconder el cadáver de su hermano. Dijo: “¡Ay de mí! ¿no seré capaz siquiera de ser como este cuervo, y ocultar el cadáver de mi hermano?”. Entonces se sintió arrepentido.
Deutsch
Da sandte Allah einen Raben, der auf dem Boden scharrte, dass Er ihm zeige, wie er den Leichnam seines Bruders verbergen könne. Er sprach: "Weh mir! Bin ich nicht einmal imstande, wie dieser Rabe zu sein und den Leichnam meines Bruders zu verbergen?" Und da wurde er reuig.
مِنۡ اَجۡلِ ذٰلِکَ ۚۛؔ کَتَبۡنَا عَلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ اَنَّہٗ مَنۡ قَتَلَ نَفۡسًۢا بِغَیۡرِ نَفۡسٍ اَوۡ فَسَادٍ فِی الۡاَرۡضِ فَکَاَنَّمَا قَتَلَ النَّاسَ جَمِیۡعًا ؕ وَ مَنۡ اَحۡیَاہَا فَکَاَنَّمَاۤ اَحۡیَا النَّاسَ جَمِیۡعًا ؕ وَ لَقَدۡ جَآءَتۡہُمۡ رُسُلُنَا بِالۡبَیِّنٰتِ ۫ ثُمَّ اِنَّ کَثِیۡرًا مِّنۡہُمۡ بَعۡدَ ذٰلِکَ فِی الۡاَرۡضِ لَمُسۡرِفُوۡنَ ﴿۳۳﴾
مِنۡ أَجۡلِ ذَٰلِكَ كَتَبۡنَا عَلَىٰ بَنِيٓ إِسۡرَـٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا وَمَنۡ أَحۡيَاهَا فَكَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعٗاۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرٗا مِّنۡهُم بَعۡدَ ذَٰلِكَ فِي ٱلۡأَرۡضِ لَمُسۡرِفُونَ
English
On account of this, We prescribed for the children of Israel that whosoever killed a person — unless it be for killing a person or for creating disorder in the land — it shall be as if he had killed all mankind; and whoso gave life to one, it shall be as if he had given life to all mankind. And Our Messengers came to them with clear Signs, yet even after that, many of them commit excesses in the land.
English Short Commentary
On account of this, We prescribed for the children of Israel that whosoever killed a person—unless it be for killing a person or for creating disorder in the land—it shall be as if he had killed all mankind; and whoso saved a life, it shall be as if he had saved the life of all mankind.[740] And [a]Our Messengers came to them with clear Signs, yet even after that, many of them commit excesses in the land.
740. What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind. (close)
English Five Volume Commentary
On account of this, We prescribed for the children of Israel that whosoever killed a person—unless it be for killing a person or for creating disorder in the land—it shall be as if he had killed all mankind; and whoso gave life to one, it shall be as if he had given life to all mankind. And [a]Our Messengers came to them with clear Signs, yet even after that, many of them commit excesses in the land.[668]
668. Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet. (close)
اُردو
اسی بِنا پر ہم نے بنی اسرائیل پر یہ فرض کر دیا کہ جس نے بھی کسی ایسے نفس کو قتل کیا جس نے کسی دوسرے کی جان نہ لی ہو یا زمین میں فساد نہ پھیلایا ہو تو گویا اس نے تمام انسانوں کو قتل کر دیا۔ اور جس نے اُسے زندہ رکھا تو گویا اس نے تمام انسانوں کو زندہ کردیا اور یقیناً ان کے پاس ہمارے رسول کھلے کھلے نشانات لے کر آ چکے ہیں پھر اس کے بعد بھی ان میں سے کثیر لوگ زمین میں حدسے تجاوز کرتے ہیں۔
اُردو تفسیر صغیر
اس وجہ سے ہم نے بنی اسرائیل پر فرض کر دیا تھا کہ (وہ خیال رکھیں کہ) جو کسی شخص کو بغیر اس کے کہ اس نے قتل کیا ہو یا ملک میں فساد پھیلایا ہو‘ قتل کر دے تو گویا اس نے تمام لوگوں کو قتل کر دیا اور جو اسے زندہ کرے تو گویا اس نے تمام لوگوں کو زندہ کر دیا۔ اور ہمارے رسول ان کے پاس یقیناً کھلے نشان لے کر آئے تھے۔ پھر بھی ان میں سے بہت سے (لوگ) ملک میں زیادتیاں کرتے جا رہے ہیں۔
Français
C’est pourquoi, pour les Enfants d’Israël, Nous avons prescrit que quiconque tuera une personne – qui n’a pas tué une autre ou qui n’a pas fomenté le désordre sur la terre – ce sera comme s’il avait tué l’humanité toute entière. Et quiconque donnera la vie à une personne ce sera comme s’il avait donné la vie à l’humanité toute entière. Et Nos Messagers sont venus à eux avec des Signes manifestes. Cependant, même après cela, bon nombre d’entre eux commettent des excès sur la terre.
Español
Por este motivo, prescribimos a los hijos de Israel que quien matara a una persona –salvo que fuera por asesinar a otra persona o por sembrar la discordia en el país- sería como si hubiese matado a toda la humanidad; mas quien diera la vida a uno sería como si hubiese dado la vida a toda la humanidad. Y nuestros Mensajeros llegaron a ellos con Signos claros, pero a pesar de eso muchos de ellos cometen excesos en la tierra.
Deutsch
Aus diesem Grunde haben Wir den Kindern Israels verordnet, dass wenn jemand einen Menschen tötet – es sei denn für (Mord) an einem anderen oder für Gewalttat im Land –, so soll es sein, als hatte er die ganze Menschheit getötet; und wenn jemand einem Menschen das Leben erhält, so soll es sein, als hätte er der ganzen Menschheit das Leben erhalten. Und Unsere Gesandten kamen zu ihnen mit deutlichen Zeichen; dennoch, selbst nach diesem, begehen viele von ihnen Ausschreitungen im Land.
اِنَّمَا جَزٰٓؤُا الَّذِیۡنَ یُحَارِبُوۡنَ اللّٰہَ وَ رَسُوۡلَہٗ وَ یَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا اَنۡ یُّقَتَّلُوۡۤا اَوۡ یُصَلَّبُوۡۤا اَوۡ تُقَطَّعَ اَیۡدِیۡہِمۡ وَ اَرۡجُلُہُمۡ مِّنۡ خِلَافٍ اَوۡ یُنۡفَوۡا مِنَ الۡاَرۡضِ ؕ ذٰلِکَ لَہُمۡ خِزۡیٌ فِی الدُّنۡیَا وَ لَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ ﴿ۙ۳۴﴾
إِنَّمَا جَزَـٰٓؤُاْ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسۡعَوۡنَ فِي ٱلۡأَرۡضِ فَسَادًا أَن يُقَتَّلُوٓاْ أَوۡ يُصَلَّبُوٓاْ أَوۡ تُقَطَّعَ أَيۡدِيهِمۡ وَأَرۡجُلُهُم مِّنۡ خِلَٰفٍ أَوۡ يُنفَوۡاْ مِنَ ٱلۡأَرۡضِۚ ذَٰلِكَ لَهُمۡ خِزۡيٞ فِي ٱلدُّنۡيَاۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٌ
English
The reward of those who wage war against Allah and His Messenger and strive to create disorder in the land is only this that they be slain or crucified or their hands and their feet be cut off on alternate sides, or they be expelled from the land. That shall be a disgrace for them in this world, and in the Hereafter they shall have a great punishment;
English Short Commentary
The only reward of those, [b]who wage war against Allah and His Messenger and strive to create disorder in the land, is that they be slain or crucified or their hands and feet be cut off on account of their enmity, or they be expelled from the land.[741] That shall be a disgrace for them in this world, and in the Hereafter they shall have a great punishment;
741. Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment. (close)
English Five Volume Commentary
The reward of [a]those who wage war against Allah and His Messenger and strive to create disorder in the land is only this that they be slain or crucified or their hands and their feet be cut off on alternate sides, or they be expelled from the land. That shall be a disgrace for them in this world, and in the Hereafter they shall have a great punishment;[669]
669. Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse. (close)
اُردو
یقیناً اُن لوگوں کی جزا جو اللہ اور اس کے رسول سے لڑتے ہیں اور زمین میں فساد پھیلانے کی کوشش کرتے ہیں یہ ہے کہ انہیں سختی سے قتل کیا جائے یا دار پرچڑھایا جائے یا ان کے ہاتھ اور پاؤں مخالف سمتوں سے کاٹ دیئے جائیں یا انہیں دیس نکالا دے دیا جائے۔ یہ ان کے لئے دنیا میں ذلت اور رسوائی کا سامان ہے اور آخرت میں تو اُن کے لئے بڑا عذاب (مقدر)ہے۔
اُردو تفسیر صغیر
جو لوگ اللہ اور اس کے رسول سے جنگ کرتے ہیں اور فساد کی غرض سے ملک میں (جنگ کی آگ بھڑکانے کے لئے) دوڑتے (پھرتے) ہیں۔ ان کی مناسب سزا یہی ہے کہ ان میں سے ایک ایک کو قتل کیا جائے یا صلیب پر لٹکا کر مارا جائے یا ان کے ہاتھ اور ان کے پاٶں مخالفت کی وجہ سے کاٹ دئیے جائیں یا انہیں ملک سے نکال دیا جائے۔ (اگر) یہ (سزا ملتی تو) ان کے لئے دنیا میں رسوائی (کا موجب) ہوتی اور آخرت میں بھی ان کے لئے (بہت بڑا) عذاب (مقدر) ہے۔
Français
La rétribution de ceux qui font la guerre contre Allāh et Son Messager, et qui cherchent à fomenter le désordre sur la terre sera ceci : ils seront tués ou crucifiés, ou qu’on coupe leur main et leur jambe opposées, ou bien ils seront chassés du pays. Ce sera là pour eux une honte dans ce monde, et dans l’autre monde il y aura pour eux un très grand châtiment ;
Español
La retribución de quienes hacen la guerra contra Al-lah y Su Mensajero e intentan sembrar la discordia en la tierra sólo será ésta: que sean ajusticiados o crucificados, o que se les corte las manos y los pies alternativos o que sean expulsados del país. Será una desventura para ellos en este mundo, y en el Futuro sufrirán un gran castigo;
Deutsch
Der Lohn derer, die Krieg führen gegen Allah und Seinen Gesandten und Unordnung im Lande zu erregen trachten, wäre der, dass sie getötet oder gekreuzigt werden sollten oder dass ihnen Hände und Füße abgeschlagen werden sollten für den Ungehorsam oder dass sie aus dem Lande vertrieben würden. Das würde eine Schmach für sie sein in dieser Welt; und im Jenseits wird ihnen schwere Strafe;
اِلَّا الَّذِیۡنَ تَابُوۡا مِنۡ قَبۡلِ اَنۡ تَقۡدِرُوۡا عَلَیۡہِمۡ ۚ فَاعۡلَمُوۡۤا اَنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿٪۳۵﴾
إِلَّا ٱلَّذِينَ تَابُواْ مِن قَبۡلِ أَن تَقۡدِرُواْ عَلَيۡهِمۡۖ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
English
Except those who repent before you have them in your power. So know that Allah is Most Forgiving, Merciful.
English Short Commentary
Except those [a]who repent before you have them in your power. So know that Allah is Most Forgiving, Merciful.[742]
742. This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State (close)
English Five Volume Commentary
Except those [b]who repent before you have them in your power. So know that Allah is Most Forgiving and Merciful.[670]
670. Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State. (close)
اُردو
سوائے ان لوگوں کے جو اس سے پیشتر توبہ کر لیں کہ تم ان پر غالب آ جاؤ۔ پس جان لو کہ اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
مگر وہ لوگ جو پیشتر اس کے کہ تم ان پر قابو پاٶ‘ توبہ کر لیں تو جان لو کہ اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے (اسی وجہ سے اس نے توبہ کرنے والوں کو سزا سے محفوظ کر دیا ہے۔)
Français
Excepté ceux qui se repentent avant que vous les ayez en votre pouvoir. Sachez donc qu’Allāh est Très-Pardonnant , Miséricordieux.
Español
Excepto quienes se arrepientan antes de caer en vuestras manos. Sabed, pues, que Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Außer jenen, die bereuen, noch ehe ihr sie in eurer Gewalt habt. So wisset, dass Allah allvergebend, barmherzig ist.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ ابۡتَغُوۡۤا اِلَیۡہِ الۡوَسِیۡلَۃَ وَ جَاہِدُوۡا فِیۡ سَبِیۡلِہٖ لَعَلَّکُمۡ تُفۡلِحُوۡنَ ﴿۳۶﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَٰهِدُواْ فِي سَبِيلِهِۦ لَعَلَّكُمۡ تُفۡلِحُونَ
English
O ye who believe! fear Allah and seek the way of approach unto Him and strive in His way that you may prosper.
English Short Commentary
O ye who believe! fear Allah and [b]seek the means of approach[743] unto Him and [c]strive in His way that you may prosper.
743. Wasilah signifies, a means of access to a thing; honourable rank with a king; degree; affinity, a tie or connection (Lane). The word does not mean "an intermediary between God and man." This latter meaning is not only unsupported by the usage of the Arabic language, but is also opposed to the Qur’an and the sayings of the Holy Prophet. The prayer after the usual 'Call to Prayer' includes the words, "O God! Give Muhammad Wasilah," meaning that God may vouchsafe to the Prophet increasing nearness to Himself, and not that the Prophet may have someone to act as intermediary between him and God. (close)
English Five Volume Commentary
O ye who believe fear Allah and [a]seek the way of approach unto Him and [b]strive in His way that you may prosper.[671]
671. Important Words:
الوسیلة (way of approach) is the noun-infinitive from وسل. They say وسل الی الله بعمل i.e. he did a deed by which he became near to God. وسل الیه بکذا means, he sought to bring himself near to him, or to approach or gain access to him, or to advance himself in his favour. وسیلة therefore, signifies, a means of access to a thing; a means of becoming near to, or intimate with, a thing or person; honourable rank with a king; degree; affinity; a tie or connection (Lane).
Commentary:
It is wrong to interpret the word الوسیلة as meaning "an intermediary between man and God"; such an interpretation is not only unsupported by the usage of the Arabic language, but is also opposed to the teachings of the Quran and the sayings of the Holy Prophet. The Quran says that those whom people invoke beside God and whom they desire to make intermediaries between themselves and God, in order to attain His nearness, are themselves in need of attaining His nearness (17:58). The Holy Prophet is also reported to have said: "Ask for وسیلة(nearness of God) for me", i.e. pray to God that He may grant me His special nearness. The prayer after the usual call to Prayer includes the words, "O God! give Muhammad wasilah", meaning that God may vouchsafe to the Prophet increasingly greater nearness to Himself, and not that he may have someone to act as intermediary between him and God. The words that follow, viz. strive in His way, also point to the same interpretation; for they describe the means by which the nearness of God may be attained. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کا تقویٰ اختیار کرو اور اس کے قرب کا وسیلہ ڈھونڈو اور اس کی راہ میں جہاد کرو تاکہ تم کامیاب ہو۔
اُردو تفسیر صغیر
اے ایمان دارو! اللہ کا تقویٰ اختیار کرو اور اس کے حضور میں قرب (حاصل کرنے کی راہیں) ڈھونڈو اور اس کی راہ میں کوشش کرو تا کہ تم کامیاب ہو جاٶ۔
Français
Ô vous qui croyez ! Craignez Allāh et cherchez le moyen de vous approcher de Lui, et faites des efforts dans Sa voie afin de pouvoir prospérer.
Español
¡Oh vosotros, los que creéis! temed a Al-lah y buscad la manera de acercaros a Él y luchad por Su causa para que prosperéis.
Deutsch
O die ihr glaubt, fürchtet Allah und suchet den Weg der Vereinigung Ihm und strebet auf Seinem Wege, auf dass ihr Erfolg habt.
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّ مِثۡلَہٗ مَعَہٗ لِیَفۡتَدُوۡا بِہٖ مِنۡ عَذَابِ یَوۡمِ الۡقِیٰمَۃِ مَا تُقُبِّلَ مِنۡہُمۡ ۚ وَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۳۷﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا وَمِثۡلَهُۥ مَعَهُۥ لِيَفۡتَدُواْ بِهِۦ مِنۡ عَذَابِ يَوۡمِ ٱلۡقِيَٰمَةِ مَا تُقُبِّلَ مِنۡهُمۡۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ
English
Surely, if those who disbelieve had all that is in the earth and as much over again, to ransom themselves therewith from the punishment of the Day of Resurrection, it would not be accepted from them; and they shall have a painful punishment.
English Short Commentary
Surely, if [d]those who disbelieve had all that is in the earth and as much over again to ransom themselves therewith from the punishment of the Day of Resurrection, it would not be accepted from them; and they shall have a painful punishment.
English Five Volume Commentary
Surely, if [a]those who disbelieve had all that is in the earth and as much over again, to ransom themselves therewith from the punishment of the Day of Resurrection, it would not be accepted from them; and they shall have a painful punishment.
اُردو
یقیناً وہ لوگ جنہوں نے کفر کیا اگر وہ سب کچھ جو زمین میں ہے اُن کا ہوتا بلکہ اس کے علاوہ اس جیسا اور بھی تاکہ وہ اُسے قیامت کے دن کے عذاب سے بچنے کے لئے فدیہ میں دے سکتے تو بھی ان سے وہ قبول نہ کیا جاتا اور اُن کے لئے بہت دردناک عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
جو لوگ کافر ہیں اگر زمین میں جو کچھ (بھی پایا جاتا) ہے (وہ) سب اور اتنا (ہی) اس کے ساتھ (اور مال بھی) ان کے پاس ہوتا تاکہ وہ قیامت کے دن کے عذاب کے بدلہ میں اسے دے دیتے تو بھی وہ ان کی طرف سے قبول نہ کیا جاتا اور ان کے لئے دردناک عذاب (مقدر) ہے۔
Français
Assurément si ceux qui ne croient pas possédaient tout ce qui se trouve sur la terre, et autant encore, pour se racheter du châtiment du Jour de la Résurrection, cela ne serait pas accepté d’eux ; et ils auront un châtiment douloureux.
Español
Por cierto que si los incrédulos tuviesen todo lo que hay en la tierra, e incluso otro tanto, para rescatarse con ello del castigo el Día de la Resurrección, no se les aceptaría; y sufrirán un castigo doloroso.
Deutsch
Wahrlich, die Ungläubigen – hätten sie auch alles, was auf der Erde ist, und dann nochmals so viel, um sich damit von der Strafe loszukaufen am Tage der Auferstehung, es würde doch nicht von ihnen angenommen werden; und ihnen wird eine schmerzliche Strafe.
یُرِیۡدُوۡنَ اَنۡ یَّخۡرُجُوۡا مِنَ النَّارِ وَ مَا ہُمۡ بِخٰرِجِیۡنَ مِنۡہَا ۫ وَ لَہُمۡ عَذَابٌ مُّقِیۡمٌ ﴿۳۸﴾
يُرِيدُونَ أَن يَخۡرُجُواْ مِنَ ٱلنَّارِ وَمَا هُم بِخَٰرِجِينَ مِنۡهَاۖ وَلَهُمۡ عَذَابٞ مُّقِيمٞ
English
They will wish to come out of the Fire, but they will not be able to come out of it, and they shall have a lasting punishment.
English Short Commentary
They would wish to come out of the Fire, but they will not be able to come out of it and they shall have a lasting punishment.
English Five Volume Commentary
They will wish to come out of the Fire, but they will not be able to come out of it, and they shall have a lasting punish-ment.[671A]
671A. Commentary:
The word مقیم rendered here as "lasting" does not mean "never ending" but simply very long and not merely transitory. See also 11:108, 199. (close)
اُردو
وہ چاہیں گے کہ آ گ سے نکل جائیں جبکہ وہ ہرگز اُس سے نکل نہ سکیں گے اور ان کے لئے ایک ٹھہر جانے والا عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
وہ آگ سے نکلنا چاہیں گے مگر ہرگز اس سے نکل نہیں سکیں گے اور ان کے لئے ایک قائم رہنے والا عذاب (مقدر) ہے۔
Français
Ils voudront sortir du Feu, mais ils ne pourront pas en sortir et leur châtiment durera longtemps.
Español
Querrán salir del Fuego, pero no podrán salir, y sufrirán un castigo duradero.
Deutsch
Sie möchten wohl dem Feuer entrinnen, doch sie werden nicht daraus entrinnen können, und ihre Pein wird immerwährend sein.
وَ السَّارِقُ وَ السَّارِقَۃُ فَاقۡطَعُوۡۤا اَیۡدِیَہُمَا جَزَآءًۢ بِمَا کَسَبَا نَکَالًا مِّنَ اللّٰہِ ؕ وَ اللّٰہُ عَزِیۡزٌ حَکِیۡمٌ ﴿۳۹﴾
وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَٰلٗا مِّنَ ٱللَّهِۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
English
And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment from Allah. And Allah is Mighty, Wise.
English Short Commentary
And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment[744] from Allah. And Allah is Mighty, Wise.
744. Whereas in this verse the words the man who steals have been put before the words the woman who steals because stealing is more common among men than among women, in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication can more easily be proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Qur’an, as shown elsewhere, but also an intelligent order in its words. The punishment prescribed for stealing may appear to be too severe. But human experience shows that punishment, if it is to be deterrent, should be exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. He certainly is a good surgeon who does not hesitate to amputate a rotten limb to save the whole body. In the heyday of Islam there were extremely rare cases of the cutting of hands of thieves because the punishment prescribed was deterrent and was put in force. Even today incidents of theft are very rare in Arabia where punishment for theft prescribed by the Qur’an is in force. In order to arrive at a right understanding of the nature of this punishment, it is necessary to know both the literal and metaphorical use of the two words used here, viz. Qat’ and Yad. The Arabic expression Qata‘a-hu bil-Hujjati, means, he silenced him with argument (Lane). And Yad among other things means, the power and capacity to do a certain thing. Thus the phrase, Qata‘a Yada-hu, metaphorically means, he deprived him of the power to do the thing; or he restrained him from doing it. See also 12:32. In view of this signification of the two words the Arabic expression used in the verse may mean, "deprive them of the power to commit theft or employ any practical means calculated to restrain them from committing theft." Taking the verse literally the punishment prescribed in the verse is maximum punishment, and maximum punishment is awarded in extreme cases only, the lesser punishment being the adoption of any practical means by which the offender is deprived of the capacity of, or restrained from, committing the offence. In awarding the punishment the nature and scope of all the attending circumstances are also to be taken into consideration. Moreover, the use of the word as-Sariq which is a noun (instead of the verb Saraqa—he stole) implying the sense of intensiveness signifies an habitual thief or one addicted to theft, is worthy of special consideration. Scholars differ as to the amount of money or property stolen for which the prescribed punishment is to be imposed. Whereas according to some traditions it is three dirhams or a quarter of a dinar, according to others the hand is not to be cut off for stealing fruit on a tree or when theft is committed in the course of journey (Dawud). Imam Abu Hanifah holds it to be ten dirhams, while Imam Malik and Imam Shafi’i consider three dirhams to be the least amount. This disagreement among theologians shows that much discretion is left to the judge who awards the punishment regarding its form and scope. (close)
English Five Volume Commentary
And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment from Allah. And Allah is Mighty, Wise.[672]
672. Commentary:
In this verse the words, the man who steals, have been put before the words, the woman who steals, because stealing is more common among men than among women, while in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication is generally more easily proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Quran, as shown elsewhere, but also an intelligent order in its words as well.
The punishment prescribed for a thief in this verse may appear to be too severe in the sight of those who are swayed by false sentiments. But the experience of the world shows that punishment, if it is to be deterrent, should be severe and exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. The God of Islam would not make Muslims spoilt children. When Islam was in power, there were very few cases of the cutting-off of the hands of thieves for the obvious reason that in view of the deterrent punishment prescribed by Islam there were very few cases of theft. Nowadays, however, when false sentiment prevails, thieves are given a light punishment, with the result that cases of theft are appallingly on the increase. He is certainly not a good surgeon who hesitates to amputate a rotten limb and thereby destroys the whole body.
As for the definition of the word ید (hand) ‘Ali, Son-in-law and Fourth Successor of the Holy Prophet, holds that only the fingers of a thief are to be cut off (Ma‘ani, vol. ii, p. 304); while most scholars are of the view that the hand is to be cut off at the wrist.
Theologians differ as to the least amount of money or property stolen for which the prescribed punishment is to be inflicted. Imam Abu Hanifah held it to be ten dirhams, while Imam Malik and Imam Shafi‘i considered three dirhams or a quarter of a dinar to be the least amount, dirham and dinar being old silver and gold coins respectively. Both the above views are based on different interpretations of the sayings of the Holy Prophet.
A dirham or a drachm (dram) is believed to be one-sixteenth part of an oz. in avoirdupois weight or one-eighth part of an ounce in apothecaries weight, while a dinar is equal to 71 and a half barley-corns (Lane and New Standard Dictionary). (close)
اُردو
اور چور مَرد اور چور عورت سو دونوں کے ہاتھ کاٹ دو اُس کی جزا کے طور پر جو انہوں نے کمایا (یہ) اللہ کی طرف سے بطور عبرت (ہے) اور اللہ کامل غلبہ والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
اور جو مرد چور ہو اور جوعورت چور ہو ان دونوں کے ہاتھ اس (جرم) کے بدلہ میں جس کے وہ مرتکب ہوئے ہیں کاٹ دو۔ (یہ) اللہ کی طرف سے سزا کے طور پر (ہے) اور اللہ غالب (اور) حکمت والا ہے۔
Français
Et concernant le voleur et la voleuse, tranchez-leur les mains en rétribution de leur offense et comme châtiment infligé par Allāh pour l’exemple, et Allāh est Puissant et Sage.
Español
Y en cuanto al ladrón y a la ladrona, cortadle las manos en pago de su delito, como castigo ejemplar de Al-lah. Pues Al-lah es Poderoso, Sabio.
Deutsch
Der Dieb und die Diebin – schneidet ihnen die Hände ab, als Vergeltung für das, was sie begangen, und als abschreckende Strafe von Allah. Und Allah ist allmächtig, allweise.
فَمَنۡ تَابَ مِنۡۢ بَعۡدِ ظُلۡمِہٖ وَ اَصۡلَحَ فَاِنَّ اللّٰہَ یَتُوۡبُ عَلَیۡہِ ؕ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۴۰﴾
فَمَن تَابَ مِنۢ بَعۡدِ ظُلۡمِهِۦ وَأَصۡلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ
English
But whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving, Merciful.
English Short Commentary
But [a]whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving and Merciful.
English Five Volume Commentary
But [a]whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving and Merciful.
اُردو
پس جو بھی اپنے ظلم کرنے کے بعد توبہ کرے اور اصلاح کرے تو یقیناً اللہ اس پر توبہ قبول کرتے ہوئے جھکے گا۔ یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور جو شخص اپنے ظلم کرنے کے بعد توبہ کرلے اور اصلاح (بھی) کر لے تو اللہ اس پر یقیناً فضل کرے گا اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Mais quant à celui qui se repent et s’amende après sa faute, alors Allāh Se tournera assurément vers lui avec clémence, car Allāh est en vérité Très-Pardonnant, Miséricordieux.
Español
Pero quien se arrepiente después de su trasgresión y se enmienda, Al-lah en verdad se volverá hacia él con misericordia; ciertamente, Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Wer aber nach seiner Sünde bereut und sich bessert, gewiss, ihm wird Sich Allah gnädig zukehren, denn Allah ist allvergebend, barmherzig.