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.
قُلۡ لِّلَّذِیۡنَ کَفَرُوۡۤا اِنۡ یَّنۡتَہُوۡا یُغۡفَرۡ لَہُمۡ مَّا قَدۡ سَلَفَ ۚ وَ اِنۡ یَّعُوۡدُوۡا فَقَدۡ مَضَتۡ سُنَّتُ الۡاَوَّلِیۡنَ ﴿۳۹﴾
قُل لِّلَّذِينَ كَفَرُوٓاْ إِن يَنتَهُواْ يُغۡفَرۡ لَهُم مَّا قَدۡ سَلَفَ وَإِن يَعُودُواْ فَقَدۡ مَضَتۡ سُنَّتُ ٱلۡأَوَّلِينَ
English
Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return thereto, then verily, the example of the former peoples has already gone before them.
English Short Commentary
Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return to their misdeeds, then verily the example of the former peoples has already gone before them.
English Five Volume Commentary
Say to those who disbelieve, if they desist, that which is past will be forgiven them; and if they return thereto, then verily the example of the former peoples has already gone before them.[1127]
1127. Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above. (close)
اُردو
جنہوں نے کفر کیا اُن سے کہہ دے کہ اگر وہ باز آجائیں تو جو کچھ گزر چکا وہ انہیں معاف کر دیا جائے گا لیکن اگر وہ (جرم کا) اِعادہ کریں تو یقیناً (اِن جیسے) پہلوں کی سنت گزر چکی ہے۔
اُردو تفسیر صغیر
تو کافروں سے کہہ دے کہ اگر وہ باز آجائیں ‘ تو جو (قصور) ان سے پہلے ہو چکا ہے انہیں معاف کر دیا جائے گا اور اگر وہ پھر (انہی کرتوتوں کی طرف) لوٹیں گے تو پہلے لوگوں کی (جو) سنت گزر چکی ہے (وہی) ان سے معاملہ ہوگا۔
Français
Dis aux mécréants, que s’ils renoncent à leur méchanceté, ce qui est passé leur sera pardonné ; et que s’ils y retournent, alors en vérité, l’exemple des anciens peuples est déjà devant eux.
Español
Diles a los incrédulos, si desisten, que lo pasado se les erdonará; pero si vuelven a ello, entonces, en verdad, tienen ante ellos el ejemplo de los pueblos que les precedieron.
Deutsch
Sprich zu denen, die ungläubig sind: Wenn sie abstehen, dann wird ihnen das Vergangene verziehen; kehren sie aber zurück, dann, wahrlich, ist das Beispiel der Früheren schon dagewesen.
وَ قَاتِلُوۡہُمۡ حَتّٰی لَا تَکُوۡنَ فِتۡنَۃٌ وَّ یَکُوۡنَ الدِّیۡنُ کُلُّہٗ لِلّٰہِ ۚ فَاِنِ انۡتَہَوۡا فَاِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ بَصِیۡرٌ ﴿۴۰﴾
وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِۚ فَإِنِ ٱنتَهَوۡاْ فَإِنَّ ٱللَّهَ بِمَا يَعۡمَلُونَ بَصِيرٞ
English
And fight them until there is no persecution and religion is wholly for Allah. But if they desist, then surely Allah is Watchful of what they do.
English Short Commentary
And [c]fight them until there is no persecution and religion is wholly for Allah.[1120] But if they desist, then surely Allah is Watchful of what they do.
1120. Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194). (close)
English Five Volume Commentary
And [a]fight them until there is no persecution and religion is wholly for Allah. But if they desist, then surely Allah is Watchful of what they do.[1128]
1128. Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them. (close)
اُردو
اور تم ان سے قتال کرتے رہو یہاں تک کہ کوئی فتنہ باقی نہ رہے اور دین خالصۃً اللہ کے لئے ہوجائے۔ پس اگر وہ باز آ جائیں تو یقیناً اللہ اس پرجو وہ عمل کرتے ہیں گہری نظر رکھنے والا ہے۔
اُردو تفسیر صغیر
اور ان (کفار) سے لڑتے جاٶ۔ یہاں تک کہ جبر کا نام و نشان باقی نہ رہے اور دین سب کا سب اللہ ہی کے لئے ہو جائے اور اگر وہ رک جائیں تو اللہ یقیناً ان کے اعمال کو دیکھتا ہے۔
Français
Et combattez-les jusqu’à ce que toute persécution cesse et que la religion ne soit que pour Allāh totalement. Mais s’ils renoncent à leur animosité, alors assurément Allāh surveille leurs actions de près.
Español
Y combatidlos hasta que cese la persecución y la religión sea totalmente para Al-lah. Pero si desisten, sepan que en verdad Al-lah vigila todo lo que hacen.
Deutsch
Und kämpfet wider sie, bis keine Verfolgung mehr ist und aller Glaube auf Allah gerichtet ist. Stehen sie jedoch ab, dann, wahrlich, sieht Allah sehr wohl, was sie tun.
وَ اِنۡ تَوَلَّوۡا فَاعۡلَمُوۡۤا اَنَّ اللّٰہَ مَوۡلٰٮکُمۡ ؕ نِعۡمَ الۡمَوۡلٰی وَ نِعۡمَ النَّصِیۡرُ ﴿۴۱﴾
وَإِن تَوَلَّوۡاْ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَوۡلَىٰكُمۡۚ نِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ
English
And if they turn their backs, then know that Allah is your Protector. What an excellent Protector and what an excellent Helper!
English Short Commentary
[a]And if they turn back,[1121] then know that Allah is your Protector—an excellent Protector and an excellent Helper!
1121. The words mean, "If they refuse to accept the offer of peace made to them and start hostilities again." (close)
English Five Volume Commentary
And [a]if they turn their backs, then know that Allah is your Protector. What an excellent Protector and what an excellent Helper![1129]
1129. Commentary:
The words, if they turn their backs, mean, "if they turn their backs and refuse to accept the offer that was being made to them," i.e. if they return to hostilities. Thus God here promises to help Muslims if the enemy should again resort to war. Such promises (which always proved true) could only be given by the All-Powerful God, and they served as unmistakable evidence of the fact that the Quran was the Word of God and not the fabrication of man. (close)
اُردو
اور اگر وہ پیٹھ پھیر لیں تو جان لو کہ اللہ ہی تمہارا والی ہے۔ کیا ہی اچھا والی اور کیا ہی اچھا مدد کرنے والا ہے۔
اُردو تفسیر صغیر
اور اگر وہ پیٹھ پھیر لیں تو جان لو کہ اللہ یقیناً تمہارا حامی ہے۔ وہ بہترین حامی اور بہترین مددگار ہے۔
Français
Et s’ils tournent le dos à cette proposition alors sachez bien qu’Allāh est votre Protecteur. Quel Excellent Protecteur et Quel Excellent Aide !
Español
Si vuelven la espalda, sabed que Al-lah es vuestro Protector. ¡Qué magnífico Protector y qué magnífico Defensor!
Deutsch
Und wenn sie den Rücken kehren, dann wisset, dass Allah euer Beschützer ist; welch ausgezeichneter Beschützer und welch ausgezeichneter Helfer!
وَ اعۡلَمُوۡۤا اَنَّمَا غَنِمۡتُمۡ مِّنۡ شَیۡءٍ فَاَنَّ لِلّٰہِ خُمُسَہٗ وَ لِلرَّسُوۡلِ وَ لِذِی الۡقُرۡبٰی وَ الۡیَتٰمٰی وَ الۡمَسٰکِیۡنِ وَ ابۡنِ السَّبِیۡلِ ۙ اِنۡ کُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰہِ وَ مَاۤ اَنۡزَلۡنَا عَلٰی عَبۡدِنَا یَوۡمَ الۡفُرۡقَانِ یَوۡمَ الۡتَقَی الۡجَمۡعٰنِ ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۴۲﴾
۞وَٱعۡلَمُوٓاْ أَنَّمَا غَنِمۡتُم مِّن شَيۡءٖ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلۡنَا عَلَىٰ عَبۡدِنَا يَوۡمَ ٱلۡفُرۡقَانِ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
English
And know that whatever you take as spoils in war, a fifth thereof shall go to Allah and to the Messenger and to the kindred and orphans and the needy and the wayfarer, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction — the day when the two armies met — and Allah has the power to do all things.
English Short Commentary
And know that [b]whatever you take as spoils in war, a fifth thereof is for Allah and for the Messenger and the kindred and the orphans and the needy and the wayfarer,[1122] if you believe in Allah and in what We sent down to Our servant on the Day of Distinction,[1123]—[a]the day when the two armies met—and Allah has power to do all that He wills.
1122. The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could not benefit from the Zakat. (close)
1123. The Day of Badr. (close)
English Five Volume Commentary
And know that [b]whatever you take as spoil in war, a fifth thereof shall go to Allah and to the Messenger and to the kindred and orphans and the needy and the wayfarer, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction—[c]the day when the two armies met—and Allah has the power to do all things.[1130]
1130. Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command. (close)
اُردو
اور تم جان لو کہ جو بھی مالِ غنیمت تمہارے ہاتھ لگے تو اس کا پانچواں حصہ اللہ (یعنی دین کے کاموں کے لئے) اور رسول کے لئے اور اقرباءکے لئے اور یتامیٰ اور مسکینوں اور مسافروں کے لئے ہے، اگر تم اللہ پر ایمان لاتے ہو اور اس پر جو ہم نے اپنے بندے پر فیصلہ کر دینے کے دن اتارا تھا جس دن دو جمعیتوں کا تصادم ہوا تھا۔ اور اللہ ہر چیز پر جسے وہ چاہے دائمی قدرت رکھتاہے۔
اُردو تفسیر صغیر
اور جان لو کہ جو کچھ بھی تم کو غنیمت میں ملے اس میں سے اللہ اور اس کے رسول کے لئے اور (رسول سے) قرب رکھنے والوں کے لئے اور یتیموں اور مسکینوں کے لئے اور مسافروں کے لئے پانچواں حصہ ہے۔ اگر تم اللہ پر ایمان لاتے ہو اور اس پر بھی جو ہم نے اپنے بندہ پر حق و باطل میں فیصلہ کر دینے والے دن میں نازل کیا تھا جس دن کہ دونوں لشکر جمع ہوئے تھے (تو اس پر عمل کرو) اور اللہ ہر ایک چیز پر قادر ہے۔
Français
Et sachez bien que de tout ce que vous prenez comme butin de guerre, le cinquième reviendra à Allāh et au Messager, et aux parents proches, et aux orphelins, et aux nécessiteux et aux voyageurs, si vous croyez en Allāh et à ce que Nous avons fait descendre sur Notre serviteur le Jour de la Distinction, le jour où les deux armées se rencontrèrent ; et Allāh a le pouvoir de faire tout ce qu’Il veut.
Español
Y sabed que de cualquier cosa que toméis como botín en la guerra, la quinta parte pertenecerá a Al-lah, al Mensajero, a los parientes y a los huérfanos, a los necesitados y a los viajeros, si creéis en Al-lah y en lo que revelamos a Nuestro siervo el Día de la Distinción, -el día en que se enfrentaron los dos ejércitos– pues Al-lah tiene el poder para hacer todas las cosas.
Deutsch
Und wisset, was immer ihr (im Kriege) gewinnen möget, es gehört ein Fünftel davon Allah und dem Gesandten und der Verwandtschaft und den Waisen und den Bedürftigen und dem Wanderer, wenn ihr an Allah glaubt und an das, was Wir niedersandten zu Unserem Diener am Tage der Unterscheidung – dem Tage, an dem die beiden Heere zusammentrafen –, und Allah hat Macht über alle Dinge.