وَ اعۡلَمُوۡۤا اَنَّمَاۤ اَمۡوَالُکُمۡ وَ اَوۡلَادُکُمۡ فِتۡنَۃٌ ۙ وَّ اَنَّ اللّٰہَ عِنۡدَہٗۤ اَجۡرٌ عَظِیۡمٌ ﴿٪۲۹﴾
وَٱعۡلَمُوٓاْ أَنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ
English
And know that your possessions and your children are but a trial and that it is Allah with Whom is a great reward.
English Short Commentary
And know that [b]your possessions and your children are but a trial and that it is Allah with Whom is a great reward.
English Five Volume Commentary
And know that [a]your possessions and your children are but a trial and that it is Allah with Whom is a great reward.[1117]
1117. Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours. (close)
اُردو
اور جان لو کہ تمہارے اموال اور تمہاری اولاد محض ایک آزمائش ہیں اور یہ (بھی) کہ اللہ کے پاس ایک بہت بڑا اَجر ہے۔
اُردو تفسیر صغیر
اور یاد رکھو کہ تمہارے مال اور تمہاری اولادیں صرف ایک فتنہ ہیں اور یہ کہ اللہ وہ ذات ہے جس کے پاس بڑا اجر ہے۔
Français
Et sachez que vos biens et vos enfants ne sont qu’une épreuve ; et que c’est auprès d’Allāh que se trouve une très grande récompense.
Español
Mas sabed que vuestras riquezas y vuestros hijos no son más que una prueba y que en Al-lah es donde tenéis una gran recompensa.
Deutsch
Und wisset, dass euer Gut und eure Kinder nur eine Versuchung sind und dass bei Allah großer Lohn ist.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تَتَّقُوا اللّٰہَ یَجۡعَلۡ لَّکُمۡ فُرۡقَانًا وَّ یُکَفِّرۡ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَ یَغۡفِرۡ لَکُمۡ ؕ وَ اللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ ﴿۳۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانٗا وَيُكَفِّرۡ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيَغۡفِرۡ لَكُمۡۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
English
O ye who believe! if you fear Allah, He will grant you a distinction and will remove your evils from you and will forgive you; and Allah is Lord of great bounty.
English Short Commentary
O ye who believe! [a]if you do your duty to Allah, He will grant you a distinction[1114] and will remove your evils from you and will forgive you; and Allah is Lord of great bounty.
1114. Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane). (close)
English Five Volume Commentary
O ye who believe! [a]if you fear Allah, He will grant you a distinction and will remove your evils from you and will forgive you; and Allah is Lord of great bounty.[1118]
1118. Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss. (close)
اُردو
اے لوگو جو ایمان لائے ہو! اگر تم اللہ سے ڈرو تو وہ تمہارے لئے ایک امتیازی نشان بنادے گا اور تم سے تمہاری برائیاں دور کر دے گا اور تمہیں بخش دے گا اور اللہ فضل عظیم کا مالک ہے۔
اُردو تفسیر صغیر
اے مومنو! اگر تم اللہ کا تقویٰ اختیار کرو گے تو وہ تمہارے لئے ایک بڑے امتیاز کا سامان پیدا کردے گا اور تمہاری کمزوریوں کو دور کر دے گا اور تمہیں بخش دے گا اور اللہ بڑے فضل والا ہے۔
Français
Ô vous qui croyez ! Si vous craignez Allāh, Il vous accordera une distinction et vous enlèvera vos méfaits, et vous pardonnera ; et Allāh est le Seigneur de la grande munificence.
Español
¡Oh, vosotros, los que creéis! si teméis a Al-lah, Él os concederá una distinción, os librará de vuestros males y os perdonará; pues Al-lah es Señor de gran magnificencia.
Deutsch
O die ihr glaubt, wenn ihr Allah fürchtet, wird Er euch eine Auszeichnung gewähren und eure Übel von euch nehmen und euch vergeben; und Allah ist voll großer Huld.
وَ اِذۡ یَمۡکُرُ بِکَ الَّذِیۡنَ کَفَرُوۡا لِیُثۡبِتُوۡکَ اَوۡ یَقۡتُلُوۡکَ اَوۡ یُخۡرِجُوۡکَ ؕ وَ یَمۡکُرُوۡنَ وَ یَمۡکُرُ اللّٰہُ ؕ وَ اللّٰہُ خَیۡرُ الۡمٰکِرِیۡنَ ﴿۳۱﴾
وَإِذۡ يَمۡكُرُ بِكَ ٱلَّذِينَ كَفَرُواْ لِيُثۡبِتُوكَ أَوۡ يَقۡتُلُوكَ أَوۡ يُخۡرِجُوكَۚ وَيَمۡكُرُونَ وَيَمۡكُرُ ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ
English
And remember the time when the disbelievers plotted against thee that they might imprison thee or kill thee or expel thee. And they planned and Allah also planned, and Allah is the Best of planners.
English Short Commentary
And remember when the disbelievers devised plans against thee that they might put thee in confinement or slay thee or expel thee. And [b]they planned and Allah also planned,[1115] and Allah is the Best of planners.
1115. Reference in the verse is to the secret conference which was held in Darun-Nadwah (House of Consultation) in Mecca. Seeing that all their efforts to arrest the progress of the new Faith had failed and that most of those Muslims who could afford to leave Mecca had emigrated to Medina and were out of harm’s way, the Elders of the town assembled in Darun-Nadwah to devise plans to make a last attempt to finish Islam. After deep deliberation they hit upon a plan that a number of young men from various Quraish tribes should, in a joint attack, swoop down upon the Holy Prophet and kill him. The Holy Prophet left the house unnoticed at dead of night, when the watchers were overpowered by sleep, and took refuge in Cave Thaur along with Abu Bakr, his ever faithful Companion, and finally reached Medina in safety. (close)
English Five Volume Commentary
And remember the time when the disbelievers plotted against thee that they might imprison thee or kill thee or expel thee. And [a]they planned and Allah also planned, and Allah is the best of planners.[1119]
1119. Important Words:
یثبتوك (imprison thee) is derived from اثبت which is derived from ثبت which means, it continued or subsisted or endured; or it remained fixed or stationary; or it was or became constant, fast or established. اثبته means, he made it to continue or subsist or endure; or he made it to remain fixed or stationary. They say اثبته جراحة i.e. wound rendered him unable to move. ضربوہ حتی اثبتوه means, they beat him so as to render him motionless. اثبته بوثاق means, he made him fast with a bond so that he could not move. So لیثبتوك (liyuthbituka) or لیثبتوك (liyuthabbituka), which is another reading of the word, means, that they might inflict upon thee a wound by reason of which thou shouldst not be able to rise or move about; or that they might confine thee to thy place, i.e. imprison thee and prevent thy moving about (Lane).
Commentary:
The Holy Prophet bore resemblance to all Prophets of God. At the Battle of Badr, God showed a miracle, similar to the miracle of Moses (see 8:18 above), while the present verse refers to a sign which was like the signs of Jonah and Jesus. At Mecca, the Quraish had a council-room called Darun-Nadwah. There they used to hold their consultations against the Holy Prophet. When they learnt that Islam had spread to Medina, where converts to the new Faith were fleeing for refuge, Abu Jahl and other leaders of the Quraish held a meeting at Darun-Nadwah in order to consider some decisive step to put an end to the new Movement. Various proposals were made at the meeting. One was that the Holy Prophet should be put under confinement, i.e. imprisoned; another was that he should be expelled from the city; yet another was that suitable men belonging to all the different tribes of the Quraish should be selected, and these should make a joint attack on the Holy Prophet and slay him. This last proposal was finally agreed upon, and the Holy Prophet’s house was surrounded one dark night with the object of attacking him as soon as he came forth. But, being apprised by God of the coming danger, the Holy Prophet had already made arrangements with Abu Bakr to flee from Mecca that very night. He, therefore, caused his nephew ‘Ali to lie in his bed and prepared himself to leave. Those who had laid siege to the house occasionally peeped into the house and, mistaking ‘Ali for the Holy Prophet, waited patiently for him outside. While thus waiting, it so happened that the watchers were overpowered by sleep, and the Holy Prophet, availing himself of the opportunity, departed from the house unnoticed. Abu Bakr was already waiting for him at some distance, and the two, bidding farewell to their beloved city, repaired, according to a pre-arranged plan, to a cave in a difficult mountain-top outside Mecca, where they took shelter. When the bloodthirsty Meccans knew of his escape, they quickly prepared to pursue him. They actually followed him, tracing his steps, till they reached the very cave where the Holy Prophet and Abu Bakr were in hiding; but, as the report says, already a spider had spun its cobweb across the mouth of the cave. Thus confronted, it never occurred to them that the Holy Prophet had taken shelter in that out-of-the-way cave whose entrance looked as if it had not been used for a long time. They argued that the tracer who had brought them to the mouth of the cave was at fault and it so happened that none of them so much as glanced into the cave to make sure whether or not anybody was inside. Thus it was that God saved His beloved servant from the clutches of the ravenous wolves that so savagely pursued him. Being unable to find any further trace of him, they returned to Mecca. As, however, a heavy price was set on his head, and it was announced that whoever brought him, dead or alive, would have a reward of 100 camels, people pursued him in all directions; but here, too, God came to his help and none could lay hands on him. After remaining hidden in the cave for three days, the Holy Prophet and his devoted Companion resumed their flight to Medina and, avoiding the better-known tracks, hastened to their destination where the Muslim community of the Ansar and such of the Muhajirin as had already reached there accorded them a most cordial welcome.
Thus, the Quraish practically resorted to all the three plans that have been mentioned in the verse under comment: (1) they confined the Holy Prophet when they laid siege to his house at night; (2) they drove him from his native city; and (3) they attempted to carry out their resolution of Darun-Nadwah to put him to death. But God baffled every attempt of theirs, and he, who had fled from their town as a helpless fugitive, returned to them eight years later as an illustrious victor, at whose hands they cringingly sought, and readily obtained, pardon. They planned and plotted against him, as the verse says; but their plans and intrigues led to their own ruin. They drove him from their city, but his very flight led him to power and prosperity and proved the cause of their destruction. Sometime after the flight, a Meccan army proudly issued forth from Mecca and proceeded to Badr, a place near Medina, little dreaming that it was going to its own ruin. All this was arranged and decreed by God, Who is the best of planners. He so arranged that the army which had come forth with such pomp and display of power returned from Badr an utterly routed and disorderly rabble, leaving its proud leaders either dead on the battlefield or captives in the hands of those whom they hated and despised.
It should be noted that the word مکر (plan) used in this verse does not necessarily mean an evil plot. It is general in its significance, comprising both good and evil planning, according to the purpose for which it is contrived. The plots of the enemies of truth were, of course, evil; but God never has recourse to evil design. He planned things in such a way as to frustrate the evil designs of the enemy and make the cause of Islam triumph. The very fact that the Quran prefixes the word خیر (best) to the word ماکرین (planners) shows that the word has been used in a good sense with respect to God; for the word خیر (meaning good, better or best) is invariably prefixed to words which are used in a good sense. See also 3:55.
The present verse has been placed most fittingly between the verses relating to the Battle of Badr; for after speaking of that great battle, the Quran reminds the Holy Prophet and his Companions of the plots of the enemy against him and draws his attention to the wonderful way in which God had helped him at the time of his flight, frustrating the designs of the enemy and turning them to the advantage of Islam. He would do it again when needed and the Battle of Badr was another instance of the kind. (close)
اُردو
اور (یاد کرو) جب وہ لوگ جو کافر ہوئے تیرے متعلق سازشیں کر رہے تھے تاکہ تجھے (ایک ہی جگہ) پابند کر دیں یا تجھے قتل کر دیں یا تجھے (وطن سے) نکال دیں۔ اور وہ مکر میں مصروف تھے اور اللہ بھی ان کے مکر کا توڑ کر رہا تھا اوراللہ مکر کرنے والوں میں سب سے بہتر ہے۔
اُردو تفسیر صغیر
اور (اے رسول اس وقت کو یاد کر) جب کہ کفار تیرے متعلق تدبیریں کر رہے تھے‘ تا کہ تجھے (ایک جگہ) محصور کر دیں یا تجھ کو قتل کر دیں‘ یا تجھ کو نکال دیں اور وہ بھی تدبیریں کر رہے تھے اور اللہ بھی تدبیریں کر رہا تھا اور اللہ تدبیر کرنے والوں میں سے سب سے بہتر تدبیر کرنے والا ہے۔
Français
Et souviens-toi quand les mécréants complotaient contre toi pour t'emprisonner, ou te tuer, ou te chasser. Ils conçurent leurs plans mais Allāh aussi conçut Son plan et Allāh est le Meilleur de ceux qui conçoivent des plans.
Español
Y acordaos de cuando los incrédulos tramaron contra ti para hacerte prisionero, matarte o expulsarte. Pero ellos hicieron planes y Al-lah también hizo un plan, y Al-lah es el Mejor de los que planifican.
Deutsch
Und (gedenke der Zeit) da die Ungläubigen Ränke schmiedeten wider dich, dass sie dich gefangen nähmen oder dich ermordeten oder dich vertrieben. Sie planten, auch Allah plante, und Allah ist der beste Plänemacher.
وَ اِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا قَالُوۡا قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ ہٰذَاۤ ۙ اِنۡ ہٰذَاۤ اِلَّاۤ اَسَاطِیۡرُ الۡاَوَّلِیۡنَ ﴿۳۲﴾
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا قَالُواْ قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ هَٰذَآ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ
English
And when Our verses are recited to them, they say, ‘We have heard. If we wished we could certainly utter the like of this. This is nothing but mere tales of the ancients.’
English Short Commentary
And [c]when Our verses are recited to them, they say, ‘We have heard. If we wished we could certainly say the like of it.[1116] This is nothing but mere tales of the ancients.’
1116. The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted. (close)
English Five Volume Commentary
And [a]when Our verses are recited to them, they say, ‘We have heard. If we wished we could certainly utter the like of this. This is nothing but mere tales of the ancients.’[1120]
1120. Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients. (close)
اُردو
اور جب ہماری آیات ان پر پڑھی جاتی ہیں تو وہ کہتے ہیں بس ہم سُن چکے۔ ہم بھی اگر چاہیں تو ایسی ہی باتیں کر سکتے ہیں۔ یہ تو کچھ بھی نہیں مگر پرانے لوگوں کی کہانیاں ہیں۔
اُردو تفسیر صغیر
اور جب ان کے سامنے ہماری آیتیں پڑھ کر سنائی جاتی ہیں تو وہ کہتے ہیں‘ (بس بس) ہم نے تمہاری بات سن لی اگر ہم چاہیں تو ہم بھی اس قسم کا کلام بنا (کر پیش کر) سکتے ہیں۔ یہ (قرآن) تو صرف پہلوں کی باتیں ہیں۔
Français
Et quand Nos versets leur sont récités, ils disent : « Nous avons entendu. Si nous le voulions, nous pourrions assurément prononcer des paroles semblables. Ce ne sont que des fables des anciens. »
Español
Cuando se les recitan nuestros versículos dicen: “Hemos oído. Si quisiéramos, podríamos ciertamente decir cosas similares. Éstos no son más que simples cuentos de los antiguos”.
Deutsch
Wenn ihnen Unsere Verse vorgetragen werden, sagen sie: "Wir haben gehört. Wollten wir es, wir könnten gewiss selbst Derartiges äußern, denn das sind ja Fabeln der Alten."
وَ اِذۡ قَالُوا اللّٰہُمَّ اِنۡ کَانَ ہٰذَا ہُوَ الۡحَقَّ مِنۡ عِنۡدِکَ فَاَمۡطِرۡ عَلَیۡنَا حِجَارَۃً مِّنَ السَّمَآءِ اَوِ ائۡتِنَا بِعَذَابٍ اَلِیۡمٍ ﴿۳۳﴾
وَإِذۡ قَالُواْ ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلۡحَقَّ مِنۡ عِندِكَ فَأَمۡطِرۡ عَلَيۡنَا حِجَارَةٗ مِّنَ ٱلسَّمَآءِ أَوِ ٱئۡتِنَا بِعَذَابٍ أَلِيمٖ
English
And remember the time when they said, ‘O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment.’
English Short Commentary
And remember the time when they said, ‘O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment.’[1117]
1117. It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit. (close)
English Five Volume Commentary
And remember the time when they said, ‘O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment.’[1121]
1121. Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert. (close)
اُردو
اور (یاد کرو) جب وہ کہہ رہے تھے کہ اے اللہ! اگر یہی تیری طرف سے حق ہے تو ہم پر آسمان سے پتھروں کی بارش برسا یا ہم پر ایک دردناک عذاب لے آ۔
اُردو تفسیر صغیر
اور (یاد کر) جب انہوں نے کہا‘ اے اللہ! اگر تیری طرف سے یہی (دین) حق ہے تو ہم پر آسمان سے پتھر برسا‘ یا ہمیں کوئی اور دکھ سے بھرا ہوا عذاب دے۔
Français
Et souviens-toi quand ils dirent : « Ô Allāh, si cela est vraiment la vérité de Ta part, fais tomber du ciel sur nous une pluie de pierres ou fais venir sur nous un châtiment douloureux. »
Español
Y acordaos de cuando dijeron: “Oh Al-lah, si ésta es ciertamente la verdad procedente de Ti, haz que lluevan sobre nosotros piedras desde el cielo o mándanos un doloroso castigo”.
Deutsch
Und (gedenke der Zeit) da sie sprachen: "O Allah, wenn dies wirklich die Wahrheit von Dir ist, dann lass Steine vom Himmel auf uns niederregnen oder bringe eine schmerzliche Strafe auf uns herab."
وَ مَا کَانَ اللّٰہُ لِیُعَذِّبَہُمۡ وَ اَنۡتَ فِیۡہِمۡ ؕ وَ مَا کَانَ اللّٰہُ مُعَذِّبَہُمۡ وَ ہُمۡ یَسۡتَغۡفِرُوۡنَ ﴿۳۴﴾
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمۡ وَأَنتَ فِيهِمۡۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمۡ وَهُمۡ يَسۡتَغۡفِرُونَ
English
But Allah would not punish them while thou wast among them, and Allah would not punish them while they sought forgiveness.
English Short Commentary
But Allah would not punish them while thou wast among them,[1118] and [a]Allah would not punish them while they sought forgiveness.
1118. The Meccans were punished after the Holy Prophet left Mecca. The Divine Messengers serve as a kind of shield against heavenly visitations. (close)
English Five Volume Commentary
But Allah would not punish them while thou wast among them, and [a]Allah would not punish them while they sought forgiveness.[1122]
1122. Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam. (close)
اُردو
اور اللہ ایسا نہیں کہ انہیں عذاب دے جب کہ تُو ان میں موجود ہو اور اللہ ایسا نہیں کہ انہیں عذاب دے جبکہ وہ بخشش طلب کرتے ہوں۔
اُردو تفسیر صغیر
لیکن اللہ انہیں اس حالت میں عذاب نہیں دے سکتا تھا جب کہ تو ان میں تھا اور نہ اللہ ان کو ایسی حالت میں عذاب دے سکتا تھا جبکہ وہ استغفار کر رہے ہوں۔
Français
Mais Allāh n’est pas Tel qu’Il les châtie alors que tu es présent parmi eux, et Allāh n’est pas Tel qu’Il les châtie pendant qu’ils recherchent le pardon.
Español
Pero Al-lah no los castigaría mientras tú estuvieras entre ellos, ni Al-lah los castigaría mientras imploraran perdón.
Deutsch
Allah aber wollte sie nicht strafen, solange du unter ihnen warst, noch wollte Allah sie strafen, während sie Vergebung suchten.
وَ مَا لَہُمۡ اَلَّا یُعَذِّبَہُمُ اللّٰہُ وَ ہُمۡ یَصُدُّوۡنَ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَ مَا کَانُوۡۤا اَوۡلِیَآءَہٗ ؕ اِنۡ اَوۡلِیَآؤُہٗۤ اِلَّا الۡمُتَّقُوۡنَ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ ﴿۳۵﴾
وَمَا لَهُمۡ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمۡ يَصُدُّونَ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ وَمَا كَانُوٓاْ أَوۡلِيَآءَهُۥٓۚ إِنۡ أَوۡلِيَآؤُهُۥٓ إِلَّا ٱلۡمُتَّقُونَ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
English
And what excuse have they now that Allah should not punish them, when they hinder men from the Sacred Mosque, and they are not its true guardians? Its true guardians are only those who are righteous, but most of them know not.
English Short Commentary
And [b]what excuse have they now that Allah should not punish them, when they hinder men from the Sacred Mosque, and they are not its true guardians? [c]Its true guardians are only those who are righteous, but most of them know not.
English Five Volume Commentary
And [a]what excuse have they now that Allah should not punish them, when they hinder men from the Sacred Mosque, and they are not its true guardians? [b]Its true guardians are only those who are righteous, but most of them know not.[1123]
1123. Commentary:
The verse purports to say that when the Quraish did not enjoy either of the two basic protections against Divine punishment (see preceding verse), they were being rightly punished for their false beliefs and wicked deeds. The verse also says that the Quraish have no right to act as guardians of the Sacred Mosque. As guardians thereof, they ought to have been worshippers of the One True God; but they have put idols even in the Sacred Mosque; hence, far from having any right to act as its guardians, they deserve to be expelled therefrom and punished for the sacrilege.
The words, Its true guardians are only those who are righteous, contain a prophecy to the effect that Muslims would soon become guardians of the Sacred Mosque, the words, most of them know not, signifying that although most of the disbelievers do not at present think this announcement to be true, yet it would surely come to pass. (close)
اُردو
اور آخر اُن میں کیا بات ہے جو اللہ انہیں عذاب نہ دے جبکہ وہ حرمت والی مسجد سے لوگوں کو روکتے ہیں حالانکہ وہ اس کے (حقیقی) والی نہیں۔ اس کے (حقیقی) والی تو متقیوں کے سوا اور کوئی نہیں لیکن ان میں سے اکثر نہیں جانتے۔
اُردو تفسیر صغیر
اور ان کو کیا (مقام حاصل) ہے جس کی وجہ سے باوجود اس کے کہ وہ عزت والی مسجد (یعنی خانہ کعبہ) سے (لوگوں کو) روکتے ہیں۔ اللہ ان کو عذاب نہیں دے گا اور وہ درحقیقت اس کے متولی نہیں اس کے (حقیقی) متولی تو صرف متقی ہیں‘ لیکن ان (کفار) میں سے اکثر اس بات کو جانتے نہیں۔
Français
Et quelle excuse ont-ils maintenant pour qu’Allāh ne les châtie pas, alors qu’ils empêchent les gens de se rendre à la Sainte Mosquée, et qu’ils n’en sont pas les vrais gardiens ? Ses vrais gardiens sont seulement ceux qui agissent avec droiture, mais la plupart d’entre eux l’ignorent.
Español
Mas ¿qué excusa tienen ahora para que Al-lah no los castigue, si impiden a los hombres la entrada en la Mezquita agrada y no son sus verdaderos guardianes? Sus verdaderos guardianes son únicamente los justos, pero la mayoría de ellos no lo sabe.
Deutsch
Allein welche Entschuldigung haben sie (nun), dass Allah sie nicht strafe, wenn sie (andere) bei der Heiligen Moschee behindern, und sie sind doch nicht ihre Beschützer? Ihre Beschützer sind nur die Gottesfürchtigen, jedoch die meisten von ihnen wissen es nicht.
وَ مَا کَانَ صَلَاتُہُمۡ عِنۡدَ الۡبَیۡتِ اِلَّا مُکَآءً وَّ تَصۡدِیَۃً ؕ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡفُرُوۡنَ ﴿۳۶﴾
وَمَا كَانَ صَلَاتُهُمۡ عِندَ ٱلۡبَيۡتِ إِلَّا مُكَآءٗ وَتَصۡدِيَةٗۚ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ
English
And their prayer at the House is nothing but whistling and clapping of hands. ‘Taste then the punishment because you disbelieved.’
English Short Commentary
And their prayer at the Sacred House is nothing but whistling and clapping of hands. ‘Taste then the punishment because you disbelieved.’
English Five Volume Commentary
And their prayer at the House is nothing but whistling and clapping of hands. ‘Taste then the punishment because you disbelieved.’[1124]
1124. Important Words:
مکاء (whistling) is the noun-infinitive from مکا (with واو as the last root letter). They say مکا الرجل i.e. the man whistled with his mouth; or he brought together his fingers and blew through them, producing a whistling sound (Aqrab).
تصدیة (clapping of hands) is derived from صدی (sadda). They say صدی بیدیه i.e. he clapped with his hands. So تصدیة means, clapping with the hands. الصدی means, the sound or cry returned by a mountain, etc., when one shouts at it; echo (Lane under صدی). Some authorities derive the word تصدیة from the root صد (he turned away), the word الصد signifying the face or front of the hand (Lane under صد).
Commentary:
The verse describes the sacrilegious use of the Sacred Mosque by idolaters. Instead of using it for worship and devotion, they used it for talking and gossiping and for whistling and the clapping of hands.
The words, And their prayer at the House is nothing but whistling, etc. mean: (1) that even their acts of worship consisted of nothing but whistling, etc.; or (2) instead of praying and performing acts of devotion, they passed their time in whistling, etc. (close)
اُردو
اور (اللہ کے) گھر کے پاس ان کی عبادت سیٹیوں اور تالیوں کے سوا کچھ نہیں۔ پس عذاب کو چکھو بسبب اس کے کہ تم انکار کیا کرتے تھے۔
اُردو تفسیر صغیر
اور خانہ کعبہ کے پاس ان کی نماز سوائے سیٹیاں اور تالیاں بجانے کے اور ہے کیا۔ پس (اے بے دینو)! اپنے کفر کی وجہ سے عذاب کو چکھو۔
Français
Et leurs prières à la Maison Sacrée ne sont que sifflements et battements de mains. « Goûtez donc le châtiment à cause de votre mécréance. »
Español
Y su Oración en la Casa Sagrada no consiste más que en silbidos y aplausos. “Probad el castigo por haber sido incrédulos”.
Deutsch
Und ihr Gebet vor dem Haus (Kaaba) ist nichts anderes als Pfeifen und Händeklatschen. "Kostet denn die Strafe, weil ihr ungläubig wart."
اِنَّ الَّذِیۡنَ کَفَرُوۡا یُنۡفِقُوۡنَ اَمۡوَالَہُمۡ لِیَصُدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ ؕ فَسَیُنۡفِقُوۡنَہَا ثُمَّ تَکُوۡنُ عَلَیۡہِمۡ حَسۡرَۃً ثُمَّ یُغۡلَبُوۡنَ ۬ؕ وَ الَّذِیۡنَ کَفَرُوۡۤا اِلٰی جَہَنَّمَ یُحۡشَرُوۡنَ ﴿ۙ۳۷﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ يُنفِقُونَ أَمۡوَٰلَهُمۡ لِيَصُدُّواْ عَن سَبِيلِ ٱللَّهِۚ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيۡهِمۡ حَسۡرَةٗ ثُمَّ يُغۡلَبُونَۗ وَٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ جَهَنَّمَ يُحۡشَرُونَ
English
Surely, those who disbelieve spend their wealth to turn men away from the way of Allah. They will surely continue to spend it; but then shall it become a source of regret for them, and then shall they be overcome. And the disbelievers shall be gathered unto Hell;
English Short Commentary
Surely, those who disbelieve, spend their wealth to turn people away from the way of Allah. They will surely continue to spend it; but then shall it become a source of regret[1119] for them, and [a]then shall they be overcome. And the disbelievers shall be gathered unto Hell;
1119. These words embody a prophecy that the wealth which the disbelievers were spending in wars against Islam would prove a source of great sorrow and grief for them in that their efforts to destroy it would come to naught and their sons by accepting Islam would spend it to further its cause. (close)
English Five Volume Commentary
Surely, those who disbelieve spend their wealth to turn men from the way of Allah. They will surely continue to spend it; but then shall it become a source of regret for them, and [a]then shall they be overcome. And the disbelievers shall be gathered unto Hell;[1125]
1125. Commentary:
The verse embodies two prophecies concerning disbelievers, firstly, that the wealth which the disbelievers were spending in their war against Islam would prove of no avail and would become a source of grief for them and they would suffer defeat; secondly, that in the life to come they would be put in Hell as a result of their evil deeds. The first prophecy which related to the present life was clearly fulfilled, thus serving as evidence of the fact that the second prophecy, i.e. the one with regard to the life to come, would also similarly come true. (close)
اُردو
یقیناً وہ لوگ جنہوں نے انکار کیا اپنے مال خرچ کرتے ہیں تاکہ اللہ کی راہ سے روکیں۔ پس وہ اُن کو (اسی طرح) خرچ کرتے رہیں گے پھر وہ (مال) اُن پر حسرت بن جائیں گے پھر وہ مغلوب کر دیئے جائیں گے۔اوروہ لوگ جنہوں نے کفر کیا جہنم کی طرف اکٹھے کرکے لے جائے جائیں گے۔
اُردو تفسیر صغیر
جنہوں نے کفر کیا ہے وہ یقیناً اپنے مال اللہ کے راستہ سے لوگوں کو روکنے کے لئے خرچ کرتے ہیں۔ وہ اسی طرح ان مالوں کو خرچ کرتے جائیں گے پھر آخر (یہ خرچ) ان کے لئے حسرت کا موجب بن جائے گا اور وہ مغلوب کر دیئے جائیں گے اور جن لوگوں نے کفر کیا ہے ان کو اکٹھا کرکے جہنم کی طرف لے جایا جائے گا۔
Français
Assurément, les mécréants dépensent leurs biens pour empêcher les gens de suivre la voie d’Allāh. Ils continueront certainement à les dépenser, mais cela ne leur rapportera que lamentationset pleurs au vu de leur échec total, et alors seront-ils carrément vaincus. Et les mécréants seront rassemblés en Enfer ;
Español
En verdad, los incrédulos emplean su riqueza en apartar a la gente del camino de Al-lah. Ciertamente continuarán gastándola; pero después o les producirá mas que en llantosy lamentos ante su completo fracaso, y entonces serán rotundamente vencidos. Y los incrédulos serán reunidos en el Infierno;
Deutsch
Die Ungläubigen geben ihr Gut weg, um von Allahs Weg abzuhalten. Sie werden wahrlich fortfahren, es wegzugeben; dann aber wird es ihnen zur Reue gereichen, und dann werden sie überwältigt werden. Und die Ungläubigen – zur Hölle sollen sie versammelt werden.
لِیَمِیۡزَ اللّٰہُ الۡخَبِیۡثَ مِنَ الطَّیِّبِ وَ یَجۡعَلَ الۡخَبِیۡثَ بَعۡضَہٗ عَلٰی بَعۡضٍ فَیَرۡکُمَہٗ جَمِیۡعًا فَیَجۡعَلَہٗ فِیۡ جَہَنَّمَ ؕ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ ﴿٪۳۸﴾
لِيَمِيزَ ٱللَّهُ ٱلۡخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجۡعَلَ ٱلۡخَبِيثَ بَعۡضَهُۥ عَلَىٰ بَعۡضٖ فَيَرۡكُمَهُۥ جَمِيعٗا فَيَجۡعَلَهُۥ فِي جَهَنَّمَۚ أُوْلَـٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
English
That Allah may separate the bad from the good, and put the bad, one upon another, and heap them up all together, and then cast them into Hell. These indeed are the losers.
English Short Commentary
[b]That Allah may separate the bad from the good, and put the bad, one upon another, and heap them up all together, and then cast them into Hell. These indeed are the losers.
English Five Volume Commentary
[b]That God may separate the bad from the good, and put the bad, one upon another, and heap them up all together, and then cast them into Hell. These indeed are the losers.[1126]
1126. Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel. (close)
اُردو
تاکہ اللہ ناپاک کو پاک سے الگ کر دے اور خبیث کے ایک حصہ کو دوسرے پر ڈال دے پھر اس سارے کو (ڈھیر کی صورت میں) تہہ بہ تہہ اکٹھا کر دے پھر اسے جہنم میں جھونک دے۔ یہی لوگ ہیں جو گھاٹا کھانے والے ہیں۔
اُردو تفسیر صغیر
تا کہ اللہ خبیث کو طیب سے ممتاز کر دے اور خبیث چیزوں کے بعض حصوں کو بعض کے اوپر رکھ دے‘ پھر سب کو ایک ڈھیر کی صورت میں بنا دے اور پھر اس (سارے ڈھیر) کو جہنم میں جھونک دے۔ (سنو) یہی (لوگ) گھاٹا پانے والے ہیں۔
Français
Afin qu’Allāh puisse séparer les mauvais des bons et mettre les mauvais les uns sur les autres, et les entasser tous ensemble, et puis les jeter dans l’Enfer. Ceux-là sont les perdants !
Español
Para que Al-lah separe a los malos de los buenos, ponga los malos unos sobre otros, apilándolos todos juntos y los arroje después al Infierno. Éstos son en verdad los perdedores.
Deutsch
Damit Allah die Bösen von den Guten trenne und die Bösen einen zum anderen und sie alle zusammen zu einem Haufen tue (und) sie dann in die Hölle schleudere. Diese sind fürwahr Verlorene.