اَلَمۡ یَعۡلَمُوۡۤا اَنَّ اللّٰہَ ہُوَ یَقۡبَلُ التَّوۡبَۃَ عَنۡ عِبَادِہٖ وَ یَاۡخُذُ الصَّدَقٰتِ وَ اَنَّ اللّٰہَ ہُوَ التَّوَّابُ الرَّحِیۡمُ ﴿۱۰۴﴾
أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ هُوَ يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَأۡخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
English
Know they not that Allah is He Who accepts repentance from His servants and takes alms, and that Allah is He Who is Oft-Returning with compassion, and is Merciful?
English Short Commentary
Know they not that [a]Allah is He Who accepts repentance from His servants and takes alms, and that Allah is He Who is Oft-Returning with compassion, and is Merciful?
English Five Volume Commentary
Know they not that [a]Allah is He Who accepts repentance from His servants and takes alms, and that Allah is He Who is Oft-Returning with compassion, and Merciful?[1253]
1253. Commentary:
The repentant Muslims are here told that the right course for them was to have become God’s true worshippers, for it is only the righteous servants of God who are entitled to forgiveness and mercy. (close)
اُردو
کیا انہیں علم نہیں ہوا کہ بس اللہ ہی اپنے بندوں کی توبہ منظور کرتا ہے اور صدقات قبول کرتا ہے اور یہ کہ اللہ ہی ہے جو بہت توبہ قبول کرنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
کیا ان کو معلوم نہیں کہ اللہ ہی ہے‘ جو اپنے بندوں کی توبہ قبول کرتا اور ان کے صدقات لیتا ہے (رسول نہیں لیتا) اور اللہ ہی ہے جو بہت توبہ قبول کرنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Ne savent-ils pas qu’Allāh est Celui Qui accepte le repentir de Ses serviteurs et Qui prend bonne note des aumônes, et qu’Allāh est Celui Qui revient sans cesse avec compassion, le Miséricordieux ?
Español
¿No saben que Al-lah es el que acepta el arrepentimiento de Sus iervos y reconoce las limosnas, y que Al-lah es el Sumo Remisorio con compasión, y es Misericordioso?
Deutsch
Wissen sie denn nicht, dass Allah allein es ist, Der von Seinen Dienern Reue annimmt und Almosen anerkennt, und dass Allah der Allvergebende, der Barmherzige ist?
وَ قُلِ اعۡمَلُوۡا فَسَیَرَی اللّٰہُ عَمَلَکُمۡ وَ رَسُوۡلُہٗ وَ الۡمُؤۡمِنُوۡنَ ؕ وَ سَتُرَدُّوۡنَ اِلٰی عٰلِمِ الۡغَیۡبِ وَ الشَّہَادَۃِ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿۱۰۵﴾ۚ
وَقُلِ ٱعۡمَلُواْ فَسَيَرَى ٱللَّهُ عَمَلَكُمۡ وَرَسُولُهُۥ وَٱلۡمُؤۡمِنُونَۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
English
And say, ‘Work, and Allah will surely see your work and also His Messenger and the believers. And you shall be brought back to Him Who knows the unseen and the seen; then He will tell you what you used to do.’
English Short Commentary
And say, ‘Go on working and [a]Allah will surely watch your conduct and also His Messenger and the believers. And you shall be brought back to Him Who knows the unseen and the seen; then He will inform you of what you did.’
English Five Volume Commentary
And say, ‘Work, and [b]Allah will surely see your work and also His Messenger and the believers. And you shall be brought back to Him Who knows the unseen and the seen; then He will tell you what you used to do.’[1254]
1254. Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched. (close)
اُردو
اور تُو کہہ دے کہ تم عمل کرتے رہو پس اللہ تمہارے عمل کو دیکھ رہا ہے اور اس کا رسول بھی اور سب مومن بھی۔ اور تم (بالآخر) غیب اور حاضر کا علم رکھنے والے کی طرف لوٹائے جاؤ گے پھر وہ تمہیں اس سے آگاہ کرے گا جو تم کیا کرتے تھے۔
اُردو تفسیر صغیر
اور (ان سے) کہہ دے کہ اپنی جگہ کام کرے جاٶ۔ اللہ اور اس کا رسول اور مومن ضرور تمہارے کاموں کی حقیقت کو دیکھتے رہیں گے اور تم ضرور حاضر و غائب جاننے والے خدا کی طرف لوٹائے جاٶ گے اور وہ تمہارے عملوں کی حقیقت تمہیں بتائے گا۔
Français
Et dis : « Faites tout ce que vous pouvez ; assurément, Allāh surveillera vos actes et Son Messager et les croyants feront de même. Et vous serez ramenés vers Celui Qui connaît l’invisible et le visible ; alors Il vous dira ce que vous aviez l’habitude de faire. »
Español
Diles: “Haced lo que podáis, Al-lah vigilará ciertamente vuestras obras, como también lo harán Su Mensajero y los creyentes. Y se os hará volver al Conocedor de lo visible y lo invisible; entonces Él os dirá lo que solíais hacer”.
Deutsch
Und sprich: "Wirket! Allah wird euer Werk schauen, und so Sein Gesandter und die Gläubigen. Und zurück sollt ihr gebracht werden zu dem Kenner des Verborgenen und des Offenbaren; dann wird Er euch verkünden, was ihr zu tun pflegtet."
وَ اٰخَرُوۡنَ مُرۡجَوۡنَ لِاَمۡرِ اللّٰہِ اِمَّا یُعَذِّبُہُمۡ وَ اِمَّا یَتُوۡبُ عَلَیۡہِمۡ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۱۰۶﴾
وَءَاخَرُونَ مُرۡجَوۡنَ لِأَمۡرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمۡ وَإِمَّا يَتُوبُ عَلَيۡهِمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
English
And there are others whose case has been postponed for the decree of Allah. He may punish them or He may turn to them with compassion. And Allah is All- Knowing, Wise.
English Short Commentary
And [b]there are others whose case has been postponed[1216] pending the decree of Allah. He may punish them or He may turn to them with compassion. And Allah is All-Knowing, Wise.
1216. They were Hilal Ibn-e-Umayyah, Murarah Ibn-e-Rabi‘ah and Ka‘b Ibn-e-Malik. The Holy Prophet deferred pronouncing his decision regarding them in obedience to Divine command (Bukhari). (close)
English Five Volume Commentary
And athere are others whose case has been postponed for the decree of Allah. He may punish them or He may turn to them with compassion. And Allah is All-Knowing, Wise.[1255]
1255. Important Words:
مرجون (whose case has been postponed) is derived from ارجاء which again is derived from رجأ. They say ارجاء الامر i.e. he postponed, put off or delayed the affair. مرجون(which is really مرجئون) means, those who have been delayed or put off or postponed, i.e. the consideration of whose case has been postponed or deferred (Lane & Aqrab).
Commentary:
The reference here is to yet another party which consisted of three Medinite Muslims, Hilal, Murarah and Ka‘b. The Holy Prophet deferred pronouncing his decision regarding them. This he did to keep them in a state of suspense for sometime. The feeling of extreme uneasiness caused by the state of suspense served as a sort of atonement for their remissness and they were subsequently pardoned (see 9:118 below). In the meantime, the Quran proceeds to speak of other people. (close)
اُردو
اور کچھ دوسرے لوگ ہیں جو اللہ کے فیصلے کے انتظار میں چھوڑے گئے ہیں خواہ وہ انہیں عذاب دے یا اُن پر توبہ قبول کرتے ہوئے جُھک جائے اور اللہ دائمی علم رکھنے والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
اور کچھ اور لوگ ہیں جو خدا کے حکم کی انتظار میں چھوڑے گئے ہیں (اس کو اختیار ہے کہ) خواہ انکو عذاب دے یا انکی توبہ قبول کرے اور اللہ جاننے والا (اور) حکمت والا ہے۔
Français
Et il y en a d’autres qui durent attendre le décret d’Allāh. Il pourrait décider de les punir ou Il pourrait Se tourner vers eux avec compassion. Et Allāh est Omniscient, Sage.
Español
Pero hay otros a la espera del decreto de Al-lah. El decidirá si los castiga o si vuelve a ellos con compasión. Pues Al-lah es el Omnisciente, Sabio.
Deutsch
Und es gibt andere, die auf Allahs Entscheid warten müssen. Er mag sie bestrafen, oder Er mag Sich zu ihnen wenden mit Erbarmen; denn Allah ist allwissend, allweise.
وَ الَّذِیۡنَ اتَّخَذُوۡا مَسۡجِدًا ضِرَارًا وَّ کُفۡرًا وَّ تَفۡرِیۡقًۢا بَیۡنَ الۡمُؤۡمِنِیۡنَ وَ اِرۡصَادًا لِّمَنۡ حَارَبَ اللّٰہَ وَ رَسُوۡلَہٗ مِنۡ قَبۡلُ ؕ وَ لَیَحۡلِفُنَّ اِنۡ اَرَدۡنَاۤ اِلَّا الۡحُسۡنٰی ؕ وَ اللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ ﴿۱۰۷﴾
وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدٗا ضِرَارٗا وَكُفۡرٗا وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ وَإِرۡصَادٗا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبۡلُۚ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ إِلَّا ٱلۡحُسۡنَىٰۖ وَٱللَّهُ يَشۡهَدُ إِنَّهُمۡ لَكَٰذِبُونَ
English
And among the hypocrites are those who have built a mosque in order to injure Islam and help disbelief and cause a division among the believers, and prepare an ambush for him who warred against Allah and His Messenger before this. And they will surely swear: ‘We meant nothing but good;’ but Allah bears witness that they are certainly liars.
English Short Commentary
And among the Hypocrites are[1217] those who have built a mosque in orderto injure Islam and help disbelief and to cause a division among the believers, and to prepare an ambush for him who waned against Allah and His Messenger before this. And they will surely swear; ‘We meant nothing but good;’ but [a]Allah bears witness that they are certainly liars.
1217. The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground. (close)
English Five Volume Commentary
And among the hypocrites are those who have built a mosque in order to injure Islam and help disbelief and cause a division among the believers, and prepare an ambush for him who warred against Allah and His Messenger before this. And they will surely swear: ‘We meant nothing but good;’ but [a]Allah bears witness that they are certainly liars.[1256]
1256. Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144). (close)
اُردو
اور وہ لوگ جنہوں نے تکلیف پہنچانے اور کفر پھیلانے اور مومنوں کے درمیان پھوٹ ڈالنے اور ایسے شخص کو کمین گاہ مہیا کرنے کے لئے جو اللہ اور اس کے رسول سے پہلے ہی سے لڑائی کر رہا ہے ایک مسجد بنائی ضرور وہ قسمیں کھائیں گے کہ ہم بھلائی کے سوا اور کچھ نہیں چاہتے تھے جبکہ اللہ گواہی دیتا ہے کہ وہ یقیناً جھوٹے ہیں۔
اُردو تفسیر صغیر
اور وہ لوگ جنہوںنے ایک مسجد نقصان پہنچانے اور کفر کی تبلیغ کرنے اور مومنوں میں تفرقہ پیدا کرنے کے لئے بنائی ہے اور جو شخص اللہ اور اس کے رسول سے لڑ چکا ہے اس کے لئے کمین گاہ مہیا کرنے کے لئے۔ وہ ضرور قسم کھائیں گے (کہ) اس مسجد کے بنانے سے ہمارا ارادہ صرف نیکی کرنا تھا اور اللہ گواہی دیتا ہے کہ وہ یقیناً جھوٹ بول رہے ہیں۔
Français
Et parmi les hypocrites se trouvent ceux qui ont construit une mosquée afin de nuire à l’Islam et de promouvoir la mécréance et afin de créer de la dissension parmi les croyants et de préparer un lieu de refuge pour ceux qui ont déjà fait la guerre contre Allāh et Son Messager. Et ils jureront certainement : « Nous n’étions mûs que par les meilleures intentions » ; mais Allāh témoigne qu’ils sont certainement des menteurs.
Español
Y entre los hipócritas hay quienes construyeron una mezquita para perjudicar al Islam, extender la incredulidad, crear la disensión entre los creyentes y proporcionar un lugar de ocultamiento a aquellos que hicieron la guerra a Al-lah y Su Mensajero. En verdad jurarán: “Sólo pretendíamos el bien”; pero Al-lah es testigo de que son realmente mentirosos.
Deutsch
Und jene, die eine Moschee erbaut haben, um Unheil, Unglauben und Spaltung unter den Gläubigen anzustiften, und als einen Hinterhalt für den, der zuvor gegen Allah und Seinen Gesandten Krieg führte. Und sie werden sicherlich schwören: "Wir bezweckten nur Gutes"; doch Allah ist Zeuge, dass sie bloß Lügner sind.
لَا تَقُمۡ فِیۡہِ اَبَدًا ؕ لَمَسۡجِدٌ اُسِّسَ عَلَی التَّقۡوٰی مِنۡ اَوَّلِ یَوۡمٍ اَحَقُّ اَنۡ تَقُوۡمَ فِیۡہِ ؕ فِیۡہِ رِجَالٌ یُّحِبُّوۡنَ اَنۡ یَّتَطَہَّرُوۡا ؕ وَ اللّٰہُ یُحِبُّ الۡمُطَّہِّرِیۡنَ ﴿۱۰۸﴾
لَا تَقُمۡ فِيهِ أَبَدٗاۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ فِيهِ رِجَالٞ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ
English
Never stand to pray therein. A mosque which was founded upon piety from the very first day is surely more worthy that thou shouldst stand to pray therein. In it are men who love to become purified, and Allah loves those who purify themselves.
English Short Commentary
Never stand to pray therein. A Mosque founded upon piety from the very first[1218] day is surely more worthy that thou shouldst stand to pray therein. In it are men who love to become purified, and Allah loves those who purify themselves.
1218. The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet." (close)
English Five Volume Commentary
Never stand to pray therein. A mosque which was founded upon piety from the very first day is surely more worthy that thou shouldst stand to pray therein. In it are men who love to become purified, and Allah loves those who purify themselves.[1257]
1257. Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view. (close)
اُردو
تُو اس میں کبھی کھڑا نہ ہو۔ یقیناً وہ مسجد جس کی بنیاد پہلے دن ہی سے تقویٰ پر رکھی گئی ہو زیادہ حقدار ہے کہ تُو اس میں (نماز کے لئے) قیام کرے۔ اس میں ایسے مرد ہیں جو خواہش رکھتے ہیں کہ وہ پاک ہو جائیں اور اللہ پاک بننے والوں سے محبت کرتا ہے۔
اُردو تفسیر صغیر
(اے نبی)! تو اس (مسجد) میں (کبھی) کھڑا نہ ہو۔ وہ مسجد جس کی بنیاد پہلے دن سے تقویٰ پر رکھی گئی ہے زیادہ حقدار ہے کہ تو اس میں (جماعت کرانے کے لئے) کھڑا ہو۔ اس میں (آنے والے) ایسے لوگ ہیں جو خواہش رکھتے ہیں کہ بالکل پاک ہو جائیں۔ اور اللہ کامل پاکیزگی اختیار کرنے والوں کو پسند کرتا ہے۔
Français
Ne t’y tiens jamais pour prier. Une Mosquée fondée, dès le premier jour, sur la piété, est assurément plus digne que tu t’y tiennes pour prier. A l’intérieur, se trouvent des hommes qui désirent se purifier, et Allāh aime ceux qui se purifient.
Español
Nunca permanezcas allí para rezar. Una mezquita fundada en la piedad desde sus primeros días es más digna de que permanezcas en ella para orar. Allí hay hombres que desean ser purificados, y Al-lah ama a quienes se purifican a sí mismos.
Deutsch
Stehe nie darin (zum Gebet). Eine Moschee, die auf Frömmigkeit gegründet ward vom allerersten Tag an, ist wahrlich würdiger, dass du darin stehen solltest. In ihr sind Leute, die sich gerne reinigen, und Allah liebt die sich Reinigenden.
اَفَمَنۡ اَسَّسَ بُنۡیَانَہٗ عَلٰی تَقۡوٰی مِنَ اللّٰہِ وَ رِضۡوَانٍ خَیۡرٌ اَمۡ مَّنۡ اَسَّسَ بُنۡیَانَہٗ عَلٰی شَفَا جُرُفٍ ہَارٍ فَانۡہَارَ بِہٖ فِیۡ نَارِ جَہَنَّمَ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿۱۰۹﴾
أَفَمَنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ تَقۡوَىٰ مِنَ ٱللَّهِ وَرِضۡوَٰنٍ خَيۡرٌ أَم مَّنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٖ فَٱنۡهَارَ بِهِۦ فِي نَارِ جَهَنَّمَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ
English
Is he, then, who founded his building on fear of Allah and His pleasure better or he who founded his building on the brink of a tottering water-worn bank which tumbled down with him into the fire of Hell? And Allah guides not the wrongdoing people.
English Short Commentary
Is he, then, who founded his building on fear of Allah and His pleasure better or he who has founded his building on the brink of a tottering water-worn bank which tumbled down with him into the fire of Hell? And Allah guides not the wrongdoing people.
English Five Volume Commentary
Is he, then, who founded his building on fear of Allah and His pleasure better or he who founded his building on the brink of a tottering water-worn bank which tumbled down with him into the fire of Hell? And Allah guides not the wrongdoing people.[1258]
1258. Important Words:
جرف (water-worn bank) is derived from جرف. They say جرف الشیء i.e. he carried away or removed the whole or greater part of the thing. The Arabs say جرفه الدھر i.e. time (fortune) destroyed his wealth and reduced him to poverty. جرف means, a bank of a valley, the lower part of which is excavated by water and hollowed out by torrents so that it remains unsound or weak with its upper part overhanging; an abrupt water-worn bank or ridge; the side of the bank of a river that has been eaten by the water so that parts of it continually fall down (Lane & Aqrab).
ھار (tottering) is the active participle from ھار which is both transitive and intransitive and means, he demolished, or pulled down or pulled to pieces, a building; or it (building) fell to pieces or broke down and collapsed. ھار which is originally ھاری therefore, means, falling or tumbling down; or cracking without falling; or cracking in its hinder part, remaining yet in its place; tottering to fall (Lane & Aqrab).
Commentary:
The verse most vividly contrasts the two buildings, "the Mosque of the Prophet" and the "Harmful Mosque." Whereas the former is founded on the firm bed-rock of piety and of God’s own pleasure, the other rests on the water-worn tottering bank of hypocrisy and disbelief. (close)
اُردو
پس جس نے اپنی عمارت کی بنیاد اللہ کے تقویٰ اور (اس کی) رضا پر رکھی ہو کیا وہ بہتر ہے یا وہ جس نے اپنی عمارت کی بنیاد ایک کھوکھلے ڈَھے جانے والے کنارے پر رکھی ہو۔ پس وہ اسے جہنم کی آگ میں ساتھ لے گرے اور اللہ ظالم قوم کو ہدایت نہیں دیتا۔
اُردو تفسیر صغیر
کیا وہ شخص جو اپنی عمارت کی بنیاد اللہ کے تقویٰ اور رضامندی پر رکھتا ہے زیادہ اچھا ہے یا وہ جو اپنی عمارت کی بنیاد ایک پھسلنے والے کنارے پر رکھتا ہے جو گر رہا ہوتا ہے پھر وہ کنارہ اس عمارت سمیت جہنم کی آگ میں گر جاتا ہے اور اللہ ظالم قوم کو (کامیابی کا) راستہ نہیں دکھاتا۔
Français
Celui-là donc qui a jeté ses fondations sur la crainte d’Allāh et Son plaisir est-il meilleur ou celui qui a jeté ses fondations sur le bord d’une berge vacillante et rongée par les eaux, et qui s’est écroulée avec lui dans le feu de l’Enfer ? Et Allāh ne guide pas le peuple transgresseur.
Español
¿No es, pues, mejor, quien fundó sus cimientos sobre el temor de Al-lah y buscando Su agrado, que quien fundó sus cimientos al borde de una orilla tambaleante, socavada por el agua, que se hundió con él en el fuego del infierno? Pues Al-lah no guía a los hombres transgresores.
Deutsch
Ist nun dieser besser, der sein Gebäude auf Allahs Furcht und Wohlgefallen gegründet hat, oder jener, der sein Gebäude auf den Rand einer wankenden, unterspülten Sandbank gründete, die mit ihm in das Feuer der Hölle gestürzt ist? Und Allah weist nicht dem frevelhaften Volk den Weg.
لَا یَزَالُ بُنۡیَانُہُمُ الَّذِیۡ بَنَوۡا رِیۡبَۃً فِیۡ قُلُوۡبِہِمۡ اِلَّاۤ اَنۡ تَقَطَّعَ قُلُوۡبُہُمۡ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۱۱۰﴾٪
لَا يَزَالُ بُنۡيَٰنُهُمُ ٱلَّذِي بَنَوۡاْ رِيبَةٗ فِي قُلُوبِهِمۡ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
English
This building of theirs, which they have built, will ever continue to be a source of disquiet in their hearts, unless their hearts be torn to pieces. And Allah is All-Knowing, Wise.
English Short Commentary
This building of theirs, which they have built, will ever continue to be a source of disquiet in their hearts, unless their hearts be cut into pieces. And Allah is All-Knowing, Wise.
English Five Volume Commentary
This building of theirs, which they have built, will ever continue to be a source of disquiet to their hearts, unless their hearts be torn to pieces. And Allah is All-Knowing, Wise.[1259]
1259. Commentary:
The words, unless their hearts be torn to pieces, are intended to hint that as the hearts of the hypocrites will never be cut into pieces, so the disquietude of their hearts will continue forever. Or, the words signify that the disquietude of their hearts will cease only when they repent so deeply that their hearts are, as it were, torn up with regret and repentance. (close)
اُردو
ان کی عمارت جو انہوں نے بنائی ہے ہمیشہ ان کے دلوں میں شکوک پیدا کرتی رہے گی۔ سوائے اس کے کہ ان کے دل (اللہ کی خشیت سے) ٹکڑے ٹکڑے ہو جائیں۔ اور اللہ دائمی علم رکھنے والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
وہ بنیاد جو انہوں نے بنائی تھی ہمیشہ ان کے دلوں میں خلش کا موجب رہے گی سوائے اس کے کہ ان کے دل ٹکڑے ٹکڑے ہو جائیں (اور وہ مر جائیں) اور اللہ بہت جاننے والا (اور) بڑی حکمت والا ہے۔
Français
Cet édifice des leurs qu’ils ont érigé, restera dans leurs cœurs comme autant de doutes et d’incertitudes à moins que leurs cœurs se fendent et se déchirent en morceaux par crainte d’Allāh. Et Allāh est Omniscient, Sage.
Español
Este edificio suyo, que han erigido, quedará siempre como fuente de recelo e incertidumbre en sus corazones, hasta que sus corazones se dividan y se partan en trozos. Pues Al-lah es el Omnisciente, Sabio.
Deutsch
Ihr Gebäude, das sie sich errichtet, wird nicht aufhören, Zweifel in ihren Herzen zu erregen, bis ihre Herzen in Stücke gerissen sind. Und Allah ist allwissend, allweise.
اِنَّ اللّٰہَ اشۡتَرٰی مِنَ الۡمُؤۡمِنِیۡنَ اَنۡفُسَہُمۡ وَ اَمۡوَالَہُمۡ بِاَنَّ لَہُمُ الۡجَنَّۃَ ؕ یُقَاتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ فَیَقۡتُلُوۡنَ وَ یُقۡتَلُوۡنَ ۟ وَعۡدًا عَلَیۡہِ حَقًّا فِی التَّوۡرٰٮۃِ وَ الۡاِنۡجِیۡلِ وَ الۡقُرۡاٰنِ ؕ وَ مَنۡ اَوۡفٰی بِعَہۡدِہٖ مِنَ اللّٰہِ فَاسۡتَبۡشِرُوۡا بِبَیۡعِکُمُ الَّذِیۡ بَایَعۡتُمۡ بِہٖ ؕ وَ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ ﴿۱۱۱﴾
۞إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ وَعۡدًا عَلَيۡهِ حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ فَٱسۡتَبۡشِرُواْ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
English
Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have; they fight in the cause of Allah, and they slay and are slain — a promise that He has made incumbent on Himself in the Torah, and the Gospel, and the Qur’an. And who is more faithful to his promise than Allah? Rejoice, then, in your bargain which you have made with Him; and that it is which is the supreme triumph.
English Short Commentary
Surely, [a]Allah has purchased of the believers their persons and their property in return for the heavenly Garden they shall have; they [b]fight in the cause of Allah, and they slay and are slain—an unfailing promise that He has made binding on Himself in the Torah, and the Gospel,[1219] and the Qur’an. And who is more faithful to his promise than Allah? Rejoice, then, in your bargain which you have made with Him; and that is the mighty triumph.
1219. Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29). (close)
English Five Volume Commentary
Surely, [a]Allah has purchased of the believers their persons and their property in return for the Heavenly Garden they shall have; [b]they fight in the cause of Allah, and they slay and are slain—an unfailing promise that He has made incumbent on Himself in the Torah, and the Gospel, and the Qur’an. And who is more faithful to his promise than Allah? Rejoice, then, in your bargain which you have made with Him; and that it is which is the supreme triumph.[1260]
1260. Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well. (close)
اُردو
یقیناً اللہ نے مومنوں سے ان کی جانیں اور ان کے اموال خرید لئے ہیں تا کہ اس کے بدلہ میں اُنہیں جنت ملے۔ وہ اللہ کی راہ میں قتال کرتے ہیں پس وہ قتل کرتے ہیں اور قتل کئے جاتے ہیں۔ اُس کے ذمہ یہ پختہ وعدہ ہے جو تورات اور انجیل اور قرآن میں (بیان) ہے۔ اور اللہ سے بڑھ کر کون اپنے عہد کو پورا کرنے والا ہے۔ پس تم اپنے اس سودے پر خوش ہوجاؤ جو تم نے اس کے ساتھ کیا ہے اور یہی بہت بڑی کامیابی ہے۔
اُردو تفسیر صغیر
اللہ نے مومنوں سے ان کی جانوں اور ان کے مالوں کو (اس وعدہ کے ساتھ) خرید لیا ہے کہ ان کو جنت ملے گی (کیونکہ) وہ اللہ کے راستہ میں لڑتے ہیں۔ پس (یا تو وہ) اپنے دشمنوں کو مار لیتے ہیں یا خود مارے جاتے ہیں یہ ایک ایسا وعدہ ہے جو اس پر لازم ہے (اور) تورات اور انجیل (میں بھی بیان کیا گیا ہے) اور قرآن میں (بھی) اور اللہ سے زیادہ اپنے وعدہ کو پورا کرنے والا کون ہے پس (اے مومنو)! اپنے اس سودے پر خوش ہو جاٶ جو تم نے کیا ہے اور یہی وہ بڑی کامیابی ہے (جس کا مومنوں کو وعدہ دیا گیا ہے۔)
Français
Assurément, Allāh a acheté des croyants, leurs personnes et leurs biens en échange du Jardin céleste qu’ils recevront ; ils combattent pour la cause d’Allāh et ils tuent et sont tués – c’est une promesse ferme dont Il est responsable, mentionné dans la Torah, et l’Evangile et le Coran. Et qui est plus fidèle qu’Allāh à Son engagement ? Réjouissez-vous donc du marché que vous avez conclu avec Lui. Et c’est là le triomphe suprême !
Español
En verdad, Al-lah ha adquirido de los creyentes sus personas y sus bienes a cambio del Jardín que tendrán; combaten por la causa de Al-lah, matan y son matados: una promesa que Él ha hecho suya en la Torah, el Evangelio y el Corán. Mas ¿quién es más fiel a su promesa que Al-lah? Alegraos, pues, del trato que habéis concluido con Él; en eso está el triunfo supremo.
Deutsch
Allah hat von den Gläubigen ihr Leben und ihr Gut für den Garten erkauft: sie kämpfen für Allahs Sache, sie töten und fallen – eine Verheißung, bindend für Ihn, in der Thora und im Evangelium und im Qur-ân. Und wer hält seine Verheißung getreuer als Allah? So freut euch eures Handels mit Ihm; denn dies fürwahr ist die höchste Glückseligkeit.
اَلتَّآئِبُوۡنَ الۡعٰبِدُوۡنَ الۡحٰمِدُوۡنَ السَّآئِحُوۡنَ الرّٰکِعُوۡنَ السّٰجِدُوۡنَ الۡاٰمِرُوۡنَ بِالۡمَعۡرُوۡفِ وَ النَّاہُوۡنَ عَنِ الۡمُنۡکَرِ وَ الۡحٰفِظُوۡنَ لِحُدُوۡدِ اللّٰہِ ؕ وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ ﴿۱۱۲﴾
ٱلتَّـٰٓئِبُونَ ٱلۡعَٰبِدُونَ ٱلۡحَٰمِدُونَ ٱلسَّـٰٓئِحُونَ ٱلرَّـٰكِعُونَ ٱلسَّـٰجِدُونَ ٱلۡأٓمِرُونَ بِٱلۡمَعۡرُوفِ وَٱلنَّاهُونَ عَنِ ٱلۡمُنكَرِ وَٱلۡحَٰفِظُونَ لِحُدُودِ ٱللَّهِۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ
English
They are the ones who turn to God in repentance, who worship Him, who praise Him, who go about in the land serving Him, who bow down to God, who prostrate themselves in prayer, who enjoin good and forbid evil, and who watch the limits set by Allah. And give glad tidings to those who believe.
English Short Commentary
Those who turn to Allah in repentance, [c]who worship Him, who praise Him, who go about in the land serving Him, who bow down to Him, who prostrate themselves in Prayer, [d]who enjoin good and forbid evil, and who observe the limits set by Allah. And give glad tidings to those who believe.
English Five Volume Commentary
They are the ones who turn to God in repentance, [a]who worship Him, who praise Him, who go about in the land serving Him, who bow down to God, who prostrate themselves in Prayer, [b]who enjoin good and forbid evil, and who watch the limits set by Allah. And give glad tidings to those who believe.[1261]
1261. Important Words:
سائحون (who go about in the land serving Him) is the plural of سائح which is the active participle from ساح which means, it flowed. They say ساح الماء علی وجه الارض i.e. the water flowed or ran freely on the surface of the earth. ساح فی الارض means, he went or journeyed through the land for the purpose of devoting himself to the service of religion, etc. سائح means, one who journeys through or goes about the land as a devotee or otherwise; one who goes forth or journeys through the land to war against disbelievers or to seek knowledge; one who fasts much and keeps to the mosques (Lane).
Commentary:
The present verse, which is a continuation of the previous one, shows that it is the Companions of the Holy Prophet and those who follow them righteously that are meant here.
The noble qualities of believers, as mentioned in the verse under comment, have been put in order of merit. The first stage of spiritual development is that of توبة i.e. repentance of one’s sins. The second stage is that of عبادة i.e. Divine worship, which implies that after having repented of his sins, a Muslim becomes resigned to the Will of God. The third stage is that of حمد i.e. glorifying God, which means that a Muslim is not only resigned to the will of God, but he praises and glorifies Him even in adversity.
The fourth stage pertains to the attribute of سائح which means that in this stage a believer forsakes his home for the sake of God and devotes his whole attention to Him. The fifth spiritual stage which a Muslim attains is that of راکع which signifies that he begins to serve God with all his soul and body, every part of his body being dedicated to His service. See also note on 2:44. In the sixth stage the believer becomes a ساجد (one who falls prostrate before God) which symbolizes the highest stage of nearness to God, when a believer not only severs, as it were, his connection with the world, but also loses his ownself, and throws himself on the earth, mixing with the dust. The Holy Prophet is reported to have said that in the attitude of prostration a believer is in a position of extreme nearness to God.
When a true believer has reached the stage of ساجد i.e. close nearness to God, his next duty is to bring the straying sheep into the fold of the Master. So now he becomes God’s preacher, enjoining what is good and forbidding what is evil. This is the seventh stage to which a true Muslim can and should rise. The next, and in a way the final, stage is that of God’s Khalifah, i.e. Divine Reformer, which is referred to in the words, "Who watch the limits set by God," i.e. those who are, as it were, the guardians of the Law of God. The expression الحافظون لحدود اللّٰه may also mean, those who strictly observe the ordinances of God. (close)
اُردو
توبہ کرنے والے ، عبادت کرنے والے، حمد کرنے والے، (خدا کی راہ میں) سفر کرنے والے، (لِلّٰہ) رکوع کرنے والے، سجدہ کرنے والے، نیک باتوں کا حکم دینے والے، اور بُری باتوں سے روکنے والے، اور اللہ کی حدود کی حفاظت کرنے والے، (سب سچّے مومن ہیں) اور تُو مومنوں کو بشارت دےدے۔
اُردو تفسیر صغیر
جو (لوگ) توبہ کرنے والے ہیں‘ عبادت کرنے والے ہیں (خدا کی) حمد کرنے والے ہیں (خدا کی راہ میں) سفر کرنے والے ہیں‘ رکوع کرنے والے ہیں‘ سجدہ کرنے والے ہیں نیک باتوں کا حکم دینے والے ہیں اور ُبری باتوں سے روکنے والے ہیں اور اللہ کی حدود کی حفاظت کرنے والے ہیں۔ ایسے مومنوں کو تو بشارت دے دے۔
Français
Ceux qui se tournent vers Allāh avec repentir, ceux qui L’adorent, ceux qui Le louent, ceux qui voyagent dans le pays en Le servant, ceux qui s’inclinent devant Lui, ceux qui se prosternent en Prière, ceux qui enjoignent le bien et qui interdisent le mal, et ceux qui respectent les limites fixées par Allāh ; tous sont des vrais croyants. Et annonce la bonne nouvelle aux croyants.
Español
Son quienes se vuelven a Dios con arrepentimiento, Lo adoran, Lo alaban, ayunan, se inclinan ante El, se postran en la Oración, ordenan el bien y prohíben el mal y respetan el límite establecido por Al-lah. Y da buenas noticias a los creyentes.
Deutsch
Die sich in Reue (zu Gott) wenden, (Ihn) anbeten, (Ihn) lobpreisen, die (in Seiner Sache) wandern, die sich beugen und niederwerfen, die das Gute gebieten und das Böse verbieten, und die Schranken Allahs achten – verkünde (diesen) Gläubigen frohe Botschaft.
مَا کَانَ لِلنَّبِیِّ وَ الَّذِیۡنَ اٰمَنُوۡۤا اَنۡ یَّسۡتَغۡفِرُوۡا لِلۡمُشۡرِکِیۡنَ وَ لَوۡ کَانُوۡۤا اُولِیۡ قُرۡبٰی مِنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمۡ اَنَّہُمۡ اَصۡحٰبُ الۡجَحِیۡمِ ﴿۱۱۳﴾
مَا كَانَ لِلنَّبِيِّ وَٱلَّذِينَ ءَامَنُوٓاْ أَن يَسۡتَغۡفِرُواْ لِلۡمُشۡرِكِينَ وَلَوۡ كَانُوٓاْ أُوْلِي قُرۡبَىٰ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمۡ أَنَّهُمۡ أَصۡحَٰبُ ٱلۡجَحِيمِ
English
It is not for the Prophet and those who believe that they should ask of God forgiveness for the idolaters, even though they may be kinsmen, after it has become plain to them that they are the people of Hell.
English Short Commentary
It does not behove the Prophet and those who believe that they should ask of Allah forgiveness for the idolaters, even though they may be their kinsmen, after it has become plain to them that they are the companions of Hell.
English Five Volume Commentary
It is not for the Prophet and those who believe that they should ask of God forgiveness for the idolaters, even though they may be kinsmen, after it has become plain to them that they are the people of Hell.[1262]
1262. Commentary:
When a true believer is he who possesses the qualities mentioned in the preceding verse, he can never hesitate to sever his connection with disbelievers, if and when called upon to do so. It is in two ways that it can become "plain" that an idolater or a disbeliever is an inmate of Hell: firstly, if and when God informs His Prophet through some revelation that a certain idolater will not believe and will die as a disbeliever; secondly, when an idolater actually dies without repenting of idolatry. In either case, it is not permissible to pray for such idolaters. In ordinary circumstances, however, it is not disallowed to pray for disbelievers. The Holy Prophet is reported to have once said, "There lived a Prophet who, even though he was severely wounded by his people, went on praying to God, saying, 'My Lord, forgive my people, for they know not what they are doing.'" It was really to himself that the Holy Prophet referred in this saying. He was referring to the treatment he received at the hands of the people of Ta’if, and to the prayer that he, while bleeding and wounded, offered for them. (close)
اُردو
نبی کے لئے ممکن نہیں اور نہ ہی ان کے لئے جو ایمان لائے ہیں کہ وہ مشرکوں کے لئے مغفرت طلب کریں خواہ وہ (ان کے) قریبی ہی کیوں نہ ہوں بعد اس کے کہ اُن پر روشن ہوچکا ہو کہ وہ جہنمی ہیں۔
اُردو تفسیر صغیر
نبی اور مومنوں کی شان کے خلاف تھا کہ مشرکوں کے لئے استغفار کرتے‘ خواہ وہ قریبی رشتہ دار کیوں نہ ہوں بعد اس کے کہ ان پر ظاہر ہو گیا کہ وہ دوزخی ہیں۔
Français
Il ne convient pas au Prophète ni aux croyants d’implorer le pardon d’Allāh pour les idolâtres, fussent-ils des parents, après qu’il leur est devenu manifeste qu’ils sont les habitants de l’Enfer.
Español
No corresponde al Profeta y a quienes creen, pedir a Dios perdón por los idólatras, aunque sean sus parientes, después de ver claramente que son los moradores del Infierno.
Deutsch
Es kommt dem Propheten und den Gläubigen nicht zu, dass sie (von Gott) für die Götzendiener Verzeihung erflehen sollten, und wären es selbst ihre nächsten Angehörigen, nachdem ihnen deutlich kund geworden, dass jene der Hölle Bewohner sind.