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.
وَ مَا کَانَ اسۡتِغۡفَارُ اِبۡرٰہِیۡمَ لِاَبِیۡہِ اِلَّا عَنۡ مَّوۡعِدَۃٍ وَّعَدَہَاۤ اِیَّاہُ ۚ فَلَمَّا تَبَیَّنَ لَہٗۤ اَنَّہٗ عَدُوٌّ لِّلّٰہِ تَبَرَّاَ مِنۡہُ ؕ اِنَّ اِبۡرٰہِیۡمَ لَاَوَّاہٌ حَلِیۡمٌ ﴿۱۱۴﴾
وَمَا كَانَ ٱسۡتِغۡفَارُ إِبۡرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوۡعِدَةٖ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوّٞ لِّلَّهِ تَبَرَّأَ مِنۡهُۚ إِنَّ إِبۡرَٰهِيمَ لَأَوَّـٰهٌ حَلِيمٞ
English
And Abraham’s asking forgiveness for his father was only because of a promise he had made to him, but when it became clear to him that he was an enemy to Allah, he dissociated himself from him. Surely, Abraham was most tender-hearted, forbearing.
English Short Commentary
And Abraham’s asking forgiveness for his father was only because of a promise he had made to him,[1220] but when it became clear to him that he was an enemy of Allah, he dissociated himself from him. [a]Surely, Abraham was most tender-hearted and forbearing.
English Five Volume Commentary
And [a]Abraham’s asking forgiveness for his father was only because of a promise he had made to him, but when it became clear to him that he was an enemy to Allah, he dissociated himself from him. [b]Surely, Abraham was most tender-hearted, and forbearing.[1263]
1263. Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75. (close)
اُردو
اور ابراہیم کا استغفار اپنے باپ کے لئے محض اس وعدے کی وجہ سے تھا جو اُس نے اس سے کیا تھا۔ پس جب اس پر یہ بات خوب روشن ہوگئی کہ وہ اللہ کا دشمن ہے تو وہ اس سے بیزار ہو گیا۔ یقیناً ابراہیم بہت نرم دل (اور) بُردبار تھا۔
اُردو تفسیر صغیر
اور ابراہیم کا استغفار اپنے باپ کے لئے صرف اس وجہ سے تھا کہ اس نے اس سے ایک وعدہ کیا تھا۔ مگر جب اس پر ظاہر ہو گیا کہ وہ اللہ کا دشمن ہے تو وہ اس وعدہ سے پوری طرح دست بردار ہو گیا۔ ابراہیم بہت ہی نرم دل اور عقل مند تھا۔
Français
Et Abraham n’a prié pour le pardon de son père qu’à cause d’une promesse qu’il lui avait faite ; mais lorsqu’il lui devint manifeste que son père était un ennemi d’Allāh, il le désavoua. Assurément, Abraham avait un cœur très sensible, et était tolérant.
Español
Y si Abraham pidió el perdón para su padre fue únicamente por una promesa que él le había hecho, pero cuando vio con claridad que era enemigo de Al-lah, se separó de él. En verdad, Abraham era sumamente compasivo y tolerante.
Deutsch
Dass Abraham für seinen Vater um Verzeihung bat, war nur wegen eines Versprechens, das er ihm gegeben hatte, doch als ihm klar wurde, dass jener ein Feind Allahs sei, sagte er sich von ihm los. Abraham war doch gewiss zärtlichen Herzens, sanftmütig.
وَ مَا کَانَ اللّٰہُ لِیُضِلَّ قَوۡمًۢا بَعۡدَ اِذۡ ہَدٰٮہُمۡ حَتّٰی یُبَیِّنَ لَہُمۡ مَّا یَتَّقُوۡنَ ؕ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۱۱۵﴾
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَىٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَۚ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٌ
English
And it is not for Allah to cause a people to go astray after He has guided them until He makes clear to them that which they ought to guard against. Surely, Allah knows all things full well.
English Short Commentary
And Allah would not cause a people to go astray after He has guided them until He makes clear to them that which they ought to guard against. Surely, Allah knows all things well.
English Five Volume Commentary
And it is not for Allah to cause a people to go astray after He has guided them until He makes clear to them that which they ought to guard against. Surely, Allah knows all things full well.
اُردو
اور اللہ ایسا نہیں کہ کسی قوم کو گمراہ ٹھہرادے بعد اس کے کہ انہیں ہدایت دے چکا ہو یہاں تک کہ اس نے اُن پر خوب کھول دیا ہو کہ وہ کس کس چیز سے پوری طرح بچیں۔ یقیناً اللہ ہر چیز کو خوب جاننے والا ہے۔
اُردو تفسیر صغیر
اور یہ اللہ کی شان کے خلاف ہے کہ کسی قوم کو ہدایت دینے کے بعد اسے گمراہ قرار دے جب تک کہ وہ ان کے سامنے وہ (امور) نہ بیان کر دے جن سے ان کو بچنا چاہیے اللہ ہر ایک چیز کو جانتا ہے۔
Français
Et Allāh n’est pas Tel à juger un peuple comme étant égaré après l’avoir guidé, avant qu’Il ne lui fasse clairement comprendre ce dont il devrait se garder. Assurément, Allāh connaît très bien toutes les choses .
Español
Y no corresponde a Al-lah hacer que un pueblo se pierda después de que Él los haya guiado mientras no les haya explicado claramente de lo que deben guardarse. En verdad, Al-lah conoce perfectamente todas las cosas.
Deutsch
Es ist nicht Allahs Weise, ein Volk irregehen zu lassen, nachdem Er ihm der Weg gewiesen hat, Er hätte ihm denn zuvor klar gemacht, wovor es sich zu hüten habe. Wahrlich, Allah weiß alle Dinge wohl.
اِنَّ اللّٰہَ لَہٗ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ یُحۡیٖ وَ یُمِیۡتُ ؕ وَ مَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ وَّلِیٍّ وَّ لَا نَصِیۡرٍ ﴿۱۱۶﴾
إِنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ
English
Surely, it is Allah to Whom belongs the kingdom of the heavens and the earth. He gives life and causes death. And you have no friend nor helper beside Allah.
English Short Commentary
Surely, [b]it is Allah to Whom belongs the Kingdom of the heavens and the earth. He gives life and causes death. And you have no friend nor helper besides Allah.
English Five Volume Commentary
Surely, [a]it is Allah to Whom belongs the kingdom of the heavens and the earth. He gives life and causes death. And you have no friend nor helper beside Allah.
اُردو
یقیناً اللہ ہی ہے جس کی آسمانوں اور زمین کی بادشاہی ہے۔ وہ زندہ کرتا ہے اور مارتا بھی ہے اور تمہارے لئے اللہ کے سوا کوئی دوست اور مددگار نہیں۔
اُردو تفسیر صغیر
آسمانوں اور زمین کی بادشاہت یقیناً اللہ کی ہے۔ وہ زندہ بھی کرتاہے اور مارتا بھی ہے اور اللہ کے سوا نہ کوئی تمہارا دوست ہے اور نہ مددگار۔
Français
Assurément, c’est à Allāh qu’appartient le Royaume des cieux et de la terre. Il donne la vie, et Il donne la mort ; et vous n’avez ni ami ni aide hormis Allāh.
Español
Ciertamente, es a Al-lah a Quien pertenece el Reino de los cielos y de la tierra. Él da la vida y causa la muerte. No tenéis amigo ni abogado fuera de Al-lah.
Deutsch
Allah ist es, Dem das Königreich der Himmel und der Erde gehört. Er gibt Leben und sendet Tod. Und ihr habt keinen Freund noch Helfer außer Allah.
لَقَدۡ تَّابَ اللّٰہُ عَلَی النَّبِیِّ وَ الۡمُہٰجِرِیۡنَ وَ الۡاَنۡصَارِ الَّذِیۡنَ اتَّبَعُوۡہُ فِیۡ سَاعَۃِ الۡعُسۡرَۃِ مِنۡۢ بَعۡدِ مَا کَادَ یَزِیۡغُ قُلُوۡبُ فَرِیۡقٍ مِّنۡہُمۡ ثُمَّ تَابَ عَلَیۡہِمۡ ؕ اِنَّہٗ بِہِمۡ رَءُوۡفٌ رَّحِیۡمٌ ﴿۱۱۷﴾ۙ
لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِيِّ وَٱلۡمُهَٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِي سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٖ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡۚ إِنَّهُۥ بِهِمۡ رَءُوفٞ رَّحِيمٞ
English
Allah has certainly turned with mercy to the Prophet and to the Emigrants and the Helpers who followed him in the hour of distress after the hearts of a party of them had well-nigh swerved. He again turned to them with mercy. Surely, He is to them Compassionate, Merciful.
English Short Commentary
Allah has certainly turned with mercy[1221] to the Prophet and to the Emigrants and the Helpers who followed him in the hour of distress[1222] after the hearts of a party of them had almost swerved from duty. He again turned to them with mercy. Surely, He is to them Compassionate, Merciful.
1221. The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward. (close)
1222. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress. (close)
English Five Volume Commentary
Allah has certainly turned with mercy to the Prophet and to the Migrants and the Helpers who followed him in the hour of distress after the hearts of a party of them had well-nigh swerved. He again turned to them with mercy. Surely, He is to them Compassionate, Merciful.[1264]
1264. Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress. (close)
اُردو
یقیناً اللہ نبی پر اور مہاجرین اور انصار پر توبہ قبول کرتے ہوئے جھکا جنہوں نے تنگی کے وقت اس کی پیروی کی تھی، بعد اس کے کہ قریب تھا کہ ان میں سے ایک فریق کے دل ٹیڑھے ہو جاتے پھر بھی اس نے ان کی توبہ قبول کی۔ یقیناً وہ ان کے لئے بہت ہی مہربان (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اللہ نے نبی اور مہاجرین اور انصار پر بڑا فضل کیا ہے (یعنی ان لوگوں پر) جنہوں نے اس (نبی) کی تکلیف کی گھڑی میں جبکہ ان میں سے ایک گروہ کے دل کسی قدر شک میں پڑ گئے تھے اتباع کی۔ پھر اس نے ان (کمزوروں) پر بھی فضل کر دیا۔ وہ ان (مومنوں) سے یقیناً محبت کرنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Allāh S’est tourné certainement avec clémence vers le Prophète et vers les Emigrés et les Ansars qui l’ont suivi à l’heure de la détresse, après que le cœur d’une partie d’entre eux se soit presque dévié. Il s’est tourné de nouveau vers eux avec clémence. Assurément, Il est Compatissant, Miséricordieux envers eux.
Español
Al-lah se ha vuelto en verdad con misericordia hacia el Profeta y hacia los Emigrantes y Socorredores que lo siguieron en la hora de angustia, después de que los corazones de un grupo de ellos estuvieran a punto de desfallecer. Y de nuevo volvió a ellos con misericordia. En verdad, es para ellos Compasivo, Misericordioso.
Deutsch
Allah hat Sich wahrlich gnadenvoll dem Propheten zugewandt und den Auswanderern (aus Mekka) und Helfern (in Medina), die ihm in der Stunde der Not gefolgt sind, nachdem die Herzen eines Teils von ihnen fast gewankt hätten. Er aber wandte Sich ihnen abermals mit Erbarmen zu. Wahrlich, Er ist gegen sie gütig, barmherzig.
وَّ عَلَی الثَّلٰثَۃِ الَّذِیۡنَ خُلِّفُوۡا ؕ حَتّٰۤی اِذَا ضَاقَتۡ عَلَیۡہِمُ الۡاَرۡضُ بِمَا رَحُبَتۡ وَ ضَاقَتۡ عَلَیۡہِمۡ اَنۡفُسُہُمۡ وَ ظَنُّوۡۤا اَنۡ لَّا مَلۡجَاَ مِنَ اللّٰہِ اِلَّاۤ اِلَیۡہِ ؕ ثُمَّ تَابَ عَلَیۡہِمۡ لِیَتُوۡبُوۡا ؕ اِنَّ اللّٰہَ ہُوَ التَّوَّابُ الرَّحِیۡمُ ﴿۱۱۸﴾٪
وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُواْ حَتَّىٰٓ إِذَا ضَاقَتۡ عَلَيۡهِمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ وَضَاقَتۡ عَلَيۡهِمۡ أَنفُسُهُمۡ وَظَنُّوٓاْ أَن لَّا مَلۡجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيۡهِ ثُمَّ تَابَ عَلَيۡهِمۡ لِيَتُوبُوٓاْۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
English
And He has turned with mercy to the three whose case was deferred, until the earth became too strait for them with all its vastness, and their souls were also straitened for them, and they became convinced that there was no refuge from Allah save unto Himself. Then He turned to them with mercy that they might turn to Him. Surely, it is Allah Who is Oft-Returning with compassion and is Merciful.
English Short Commentary
And He has turned with mercy to the three[1223] who happened to be left [a]behind until when the earth became too strait for them with all its vastness, and their souls were also straitened for them, and they became convinced that there was no refuge from Allah save unto Himself, then He turned to them with mercy that they might turn to him. Surely, it is Allah Who is Oft-Returning with compassion and is Merciful.
1223. Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi (close)
English Five Volume Commentary
And He has turned with mercy to the three [a]whose case was deferred, until the earth became too strait for them with all its vastness, and their souls were also straitened for them, and they became convinced that there was no refuge from Allah save unto Himself. Then He turned to them with mercy that they might turn to Him. Surely, it is Allah Who is Oft-Returning with compassion and is Merciful.[1265]
1265. Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety. (close)
اُردو
اور ان تینوں پر بھی (اللہ توبہ قبول کرتے ہوئے جھکا) جو پیچھے چھوڑ دئیے گئے تھے۔ یہاں تک کہ جب زمین ان پر باوجود فراخی کے تنگ ہو گئی اور ان کی جانیں تنگی محسوس کرنے لگیں اور انہوں نے سمجھ لیا کہ اللہ سے پناہ کی کوئی جگہ نہیں مگر اسی کی طرف، پھر وہ ان پر قبولیت کی طرف مائل ہوتے ہوئے جُھک گیا تاکہ وہ توبہ کر سکیں۔ یقیناً اللہ ہی بار بار توبہ قبول کرنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اسی طرح ان تینوں پر بھی (اس نے فضل کیا) جو کہ پیچھے چھوڑے گئے تھے‘ یہاں تک کہ جب زمین باوجود فراخی کے ان پر تنگ ہو گئی اور ان کے اپنے نفس بھی ان پر بار بن گئے اور انہوں نے خیال کیا کہ اللہ کے غضب سے بچنے کے لئے سوائے اس کے اور کوئی پناہ نہیں تو ان کی حالت دیکھ کر اللہ نے ان پر فضل کیا تا کہ وہ بھی توبہ کریں۔ اللہ یقیناً باربار توبہ قبول کرنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Et Allāh S’est tourné avec clémence vers les trois qui par leurs agissements se retrouvèrent à l’arrière, jusqu’à ce que la terre, malgré toute son immensité, leur sembla un lieu trop étroit, et leurs âmes furent aussi rétrécies pour eux, et ils devinrent convaincus qu’il n’y avait de refuge de la part d’Allāh sauf d’aller vers Lui-Même. Alors, Il Se tourna vers eux avec clémence afin qu’ils fassent le repentir. Assurément, c’est Allāh Qui est Celui Qui revient sans cesse avec clémence et Qui est le Miséricordieux.
Español
Y a los tres que permanecieron atrás hasta que la tierra les pareció demasiado estrecha a pesar de toda su extensión, y sus almas les fueron también constreñidas, quedando convencidos de que no había refugio ante Al-lah salvo en Él mismo. ntonces volvió a ellos con misericordia para que pudieran retornar a Él. En verdad, Al-lah es Remisorio con compasión y es Misericordioso.
Deutsch
Und auch den dreien, die zurückgeblieben waren, bis die Erde ihnen zu eng wurde in ihrer Weite und ihre Seelen ihnen zu eng wurden und sie wussten, dass es keine Zuflucht gibt vor Allah, es sei denn zu Ihm. Da kehrte Er Sich ihnen mit Erbarmen zu, auf dass sie sich bekehren möchten. Wahrlich, Allah ist der langmütig Vergebende, der Barmherzige.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ کُوۡنُوۡا مَعَ الصّٰدِقِیۡنَ ﴿۱۱۹﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَكُونُواْ مَعَ ٱلصَّـٰدِقِينَ
English
O ye who believe! fear Allah and be with the truthful.
English Short Commentary
O ye who believe! [a]fear Allah and be with the truthful.
English Five Volume Commentary
O ye who believe! [a]fear Allah and be with the truthful.[1266]
1266. Commentary:
This verse directly following the verses that speak of hypocrites and those weak of faith, lays down one of the most important rules of conduct that contribute to the building up of a person’s moral character and to his spiritual growth and development. This consists (1) in one’s own effort to perfect his righteousness by developing the fear of God and
(2) in seeking the company of the truthful and sticking to it. As a matter of fact, to keep company with the righteous and the truthful is highly essential. It serves to remove moral and spiritual rust from one’s heart, and exercises a very wholesome influence on it. It leads a believer to the fountain of purity and righteousness. It provides a moral and spiritual environment for man. That was one of the advantages enjoyed by those who accompanied the Holy Prophet to Tabuk. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کا تقویٰ اختیار کرو اور صادقوں کے ساتھ ہو جاؤ۔
اُردو تفسیر صغیر
اے مومنو! اللہ کا تقویٰ اختیار کرو اور صادقوں (کی جماعت) کے ساتھ شامل ہو جاٶ۔
Français
Ô vous qui croyez ! Craignez Allāh et soyez avec les véridiques.
Español
¡Oh vosotros, los que creéis! temed a Al-lah y permaneced entre los veraces.
Deutsch
O die ihr glaubt, fürchtet Allah und seid mit den Wahrhaftigen.
مَا کَانَ لِاَہۡلِ الۡمَدِیۡنَۃِ وَ مَنۡ حَوۡلَہُمۡ مِّنَ الۡاَعۡرَابِ اَنۡ یَّتَخَلَّفُوۡا عَنۡ رَّسُوۡلِ اللّٰہِ وَ لَا یَرۡغَبُوۡا بِاَنۡفُسِہِمۡ عَنۡ نَّفۡسِہٖ ؕ ذٰلِکَ بِاَنَّہُمۡ لَا یُصِیۡبُہُمۡ ظَمَاٌ وَّ لَا نَصَبٌ وَّ لَا مَخۡمَصَۃٌ فِیۡ سَبِیۡلِ اللّٰہِ وَ لَا یَطَـُٔوۡنَ مَوۡطِئًا یَّغِیۡظُ الۡکُفَّارَ وَ لَا یَنَالُوۡنَ مِنۡ عَدُوٍّ نَّیۡلًا اِلَّا کُتِبَ لَہُمۡ بِہٖ عَمَلٌ صَالِحٌ ؕ اِنَّ اللّٰہَ لَا یُضِیۡعُ اَجۡرَ الۡمُحۡسِنِیۡنَ ﴿۱۲۰﴾ۙ
مَا كَانَ لِأَهۡلِ ٱلۡمَدِينَةِ وَمَنۡ حَوۡلَهُم مِّنَ ٱلۡأَعۡرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ ٱللَّهِ وَلَا يَرۡغَبُواْ بِأَنفُسِهِمۡ عَن نَّفۡسِهِۦۚ ذَٰلِكَ بِأَنَّهُمۡ لَا يُصِيبُهُمۡ ظَمَأٞ وَلَا نَصَبٞ وَلَا مَخۡمَصَةٞ فِي سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوۡطِئٗا يَغِيظُ ٱلۡكُفَّارَ وَلَا يَنَالُونَ مِنۡ عَدُوّٖ نَّيۡلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٞ صَٰلِحٌۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
English
It was not proper for the people of Medina and those around them from among the Arabs of the desert that they should have remained behind the Messenger of Allah or that they should have preferred their own lives to his. That is because there distresses them neither thirst nor fatigue nor hunger in the way of Allah, nor do they tread a track which enrages the disbelievers, nor do they cause an enemy any injury whatsoever, but there is written down for them a good work on account of it. Surely, Allah suffers not the reward of those who do good to be lost.
English Short Commentary
It was not proper for the people of Medina and those around them from among the Arabs of the desert that they should have remained behind the Messenger of Allah or that they should have preferred their own lives to his. That is because there afflicts them neither thirst nor fatigue nor hunger in the way of Allah, nor do they tread a track which enrages the disbelievers, nor do they gain an advantage over the enemy but there is written down for them a good work on account of it. Surely, Allah suffers not the reward of those who do good, to be lost.
English Five Volume Commentary
It was not proper for the people of Medina and those around them from among the Arabs of the desert that they should have remained behind the Messenger of Allah or that they should have preferred their own lives to his. That is because there distresses them neither thirst nor fatigue nor hunger in the way of Allah, nor do they tread a track which enrages the disbelievers, nor do they cause an enemy any injury whatsoever, but there is written down for them a good work on account of it. Surely, Allah suffers not the reward of those who do good to be lost.[1267]
1267. Important Words:
موطأ (track) is derived from وطیء. They say وطئ الشیء he trod upon the thing with his feet or he trampled upon the thing. موطأtherefore, means, a place trod upon; a footstep or footprint (Lane).
Commentary:
The verse relates some of the great advantages which would have accrued to the laggards if they had accompanied the Holy Prophet to Tabuk. (close)
اُردو
اہل مدینہ کے لئے اور ان کے اردگرد بسنے والے بادیہ نشینوں کے لئے جائز نہ تھا کہ اللہ کے رسول کو چھوڑ کر پیچھے رہ جاتے، اور نہ ہی یہ مناسب تھا کہ اس کی ذات کے مقابل پر اپنے آپ کو پسند کرلیتے۔ (یہ نفوس کی قربانی لازم تھی) کیونکہ حقیقت یہی ہے کہ انہیں اللہ کی راہ میں کوئی پیاس اور کوئی مشقت اور کوئی بھوک کی مصیبت نہیں پہنچتی اور نہ ہی وہ ایسے رستوں پر چلتے ہیں جن پر (ان کا) چلنا کفار کو غصہ دلاتا ہے اور نہ ہی وہ دشمن سے (دورانِ قتال) کچھ حاصل کرتے ہیں مگر ضرور اس کے بدلے ان کے حق میں ایک نیک عمل لکھ دیا جاتا ہے۔ اللہ احسان کرنے والوں کا اجر ہرگز ضائع نہیں کرتا۔
اُردو تفسیر صغیر
اہل مدینہ اور جو ان کے ارد گرد دیہاتی (اورجنگلی) رہتے ہیں ان کو مناسب نہ تھا کہ اللہ کے رسول کو (اکیلا) چھوڑ کر آپ پیچھے رہ جاتے اور نہ (یہ کہ) اس کی جان سے بے پرواہ ہو کر اپنی جانوں کی فکر میں لگ جاتے۔ یہ (فیصلہ) اس لئے (کیا جاتا) ہے کہ کوئی پیاس یا تھکان یا بھوک کی گھڑی ان پر اللہ کے رستہ میں نہیں آتی اور نہ وہ کسی زمین پر قدم مارتے ہیں جو کفار کو غصہ دلاتا ہو اور نہ وہ دشمن پر کوئی فتح پاتے ہیں کہ ان کے لئے اس کے بدلہ میں نیک عمل نہ لکھا جاتا ہو۔ اللہ محسنوں کا اجر کبھی ضائع نہیں کرتا۔
Français
Il ne convenait pas aux habitants de Médine et à ceux des Bédouins qui habitaient autour, qu’ils restent derrière, laissant partir le Messager d’Allāh ou qu’ils préfèrent leurs propres vies à la sienne. La raison en est que dans la voie d’Allāh, ni la soif, ni les fatigues, ni la faim ne les accablent, et qu’ils ne foulent aucune piste qui fasse enrager les mécréants, et qu’ils n’obtiennent aucun avantage sur l’ennemi, sans qu’une bonne œuvre ne soit consignée par écrit en leur faveur pour cela. Assurément, Allāh ne laisse pas perdre la récompense de ceux qui font le bien.
Español
No había razón para que las gentes de Medina y de sus alrededores de entre los moradores del desierto permanecieran detrás del Mensajero de Al-lah, o que hubieran preferido sus propias vidas a la de él. Esto es porque en el camino de Al-lah no les aflige la sed, la fatiga o el hambre, ni toman una senda que moleste a los incrédulos, ni ganan ventaja al enemigo, sin que se les contara como una buena obra en razón de todo ello. En verdad, Al-lah no permite que se pierda la recompensa de los que hacen el bien.
Deutsch
Es ziemte sich nicht für die Bewohner von Medina noch für die um sie wohnenden Wüstenaraber, dass sie hinter dem Gesandten Allahs zurückbleiben und ihr Leben dem seinigen vorziehen sollten. Dies, weil weder Durst noch Mühsal noch Hunger sie auf Allahs Weg bedrängt, noch betreten sie einen Pfad, der die Ungläubigen erzürnt, noch fügen sie einem Feinde Leid zu, wofür ihnen nicht ein verdienstliches Werk angeschrieben würde. Allah lässt den Lohn derer, die Gutes tun, nicht verloren gehen.
وَ لَا یُنۡفِقُوۡنَ نَفَقَۃً صَغِیۡرَۃً وَّ لَا کَبِیۡرَۃً وَّ لَا یَقۡطَعُوۡنَ وَادِیًا اِلَّا کُتِبَ لَہُمۡ لِیَجۡزِیَہُمُ اللّٰہُ اَحۡسَنَ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۲۱﴾
وَلَا يُنفِقُونَ نَفَقَةٗ صَغِيرَةٗ وَلَا كَبِيرَةٗ وَلَا يَقۡطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمۡ لِيَجۡزِيَهُمُ ٱللَّهُ أَحۡسَنَ مَا كَانُواْ يَعۡمَلُونَ
English
And they spend not any sum, small or great, nor do they traverse a valley, but it is written down for them, that Allah may give them the best reward for what they did.
English Short Commentary
And they spend not any sum, small or great, nor do they traverse a valley, but it is written down for them, among their good works, that [b]Allah may give them the best reward for what they did.
English Five Volume Commentary
And they spend not any sum, small or great, nor do they traverse a valley, but it is written down for them, that [a]Allah may give them the best reward for what they did.[1268]
1268. Commentary:
See the preceding verse with which the present one is linked up. (close)
اُردو
اسی طرح وہ نہ کوئی چھوٹا خرچ کرتے ہیں اور نہ کوئی بڑا اور نہ ہی کسی وادی کی مسافت طے کرتے ہیں مگر (یہ فعل) ان کے حق میں لکھ دیا جاتا ہے۔ تاکہ جو بہترین اعمال وہ کیا کرتے تھے اللہ اُنہیں ان کے مطابق جزا دے۔
اُردو تفسیر صغیر
اور وہ اللہ کی راہ میں کوئی چھوٹا سا خرچ بھی نہیں کرتے اور نہ بڑا اور نہ کسی وادی کو طے کرتے ہیں مگر (معاً ان کے اعمال میں وہ نیک کام) لکھ لیا جاتا ہے تا کہ اللہ ان کے عملوں کا (اعلیٰ سے) اعلیٰ بدلہ دے۔
Français
Et ils ne dépensent aucune somme, petite ou grosse, ni ne traversent aucune vallée, sans que leur action ne soit inscrite à leur avantage, afin qu’Allāh puisse les récompenser selon la meilleure de leurs oeuvres.
Español
Pues no gastan ninguna suma, grande o pequeña, ni atraviesan un valle, sin que quede escrito para ellos, para que Al-lah pueda darles la mejor de las recompensas por lo que hicieron.
Deutsch
Und sie spenden keine Summe, sei sie groß oder klein, und sie durchziehen kein Tal, ohne dass es ihnen angeschrieben würde, auf dass Allah ihnen den besten Lohn gebe für das, was sie getan.