یُبَشِّرُہُمۡ رَبُّہُمۡ بِرَحۡمَۃٍ مِّنۡہُ وَ رِضۡوَانٍ وَّ جَنّٰتٍ لَّہُمۡ فِیۡہَا نَعِیۡمٌ مُّقِیۡمٌ ﴿ۙ۲۱﴾
يُبَشِّرُهُمۡ رَبُّهُم بِرَحۡمَةٖ مِّنۡهُ وَرِضۡوَٰنٖ وَجَنَّـٰتٖ لَّهُمۡ فِيهَا نَعِيمٞ مُّقِيمٌ
English
Their Lord gives them glad tidings of mercy from Him, and of His pleasure, and of Gardens wherein there shall be lasting bliss for them;
English Short Commentary
[b]Their Lord gives them glad tidings of mercy from Him, and of His pleasure, and Gardens wherein there shall be lasting bliss for them;
English Five Volume Commentary
[a]Their Lord gives them glad tidings of mercy from Him, and of His pleasure, and of Gardens wherein there shall be lasting bliss for them;
اُردو
ان کا ربّ انہیں اپنی طرف سے رحمت کی اور خوشنودی کی اور ایسی جنتوں کی خوشخبری دیتا ہے جن میں ان کےلئے ہمیشہ ٹھہری رہنے والی نعمتیں ہوں گی۔
اُردو تفسیر صغیر
ان کا رب ان کو اپنی عظیم الشان رحمت کی خبر دیتا ہے اور (اپنی) رضا مندی اور ایسی جنتوں کی بھی جن میں ان کے لئے دائمی نعمت ہوگی۔
Français
Leur Seigneur leur annonce la bonne nouvelle de miséricorde et de plaisir de Sa part, et des Jardins où il y aura pour eux une félicité durable.
Español
Su Señor les da la buena noticia de Su misericordia y de Su agrado, y de los jardines en los que habrá una felicidad eterna para ellos;
Deutsch
Ihr Herr verheißt ihnen Barmherzigkeit und Sein Wohlgefallen und Gärten, worin ihnen ewige Wonne zuteil wird.
خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ؕ اِنَّ اللّٰہَ عِنۡدَہٗۤ اَجۡرٌ عَظِیۡمٌ ﴿۲۲﴾
خَٰلِدِينَ فِيهَآ أَبَدًاۚ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ
English
They will abide therein for ever. Verily, with Allah there is a great reward.
English Short Commentary
They will abide therein for ever. Verily, with Allah there is a great reward.
English Five Volume Commentary
They will abide therein forever. Verily, with Allah there is a great reward.
اُردو
وہ ہمیشہ ہمیش ان میں رہنے والے ہیں۔ یقیناً اللہ وہ ہے کہ اس کے پاس ایک اجرِ عظیم ہے۔
اُردو تفسیر صغیر
(وہ) ان میں بستے چلے جائیں گے (یاد رکھو کہ) اللہ کے پاس یقیناً بہت بڑا اجر ہے۔
Français
Ils y demeureront éternellement. En vérité, auprès d’Allāh il y a une très grande récompense.
Español
Allí morarán para siempre. En verdad, junto a Al-lah está la recompensa más grande.
Deutsch
Dort werden sie ewig und immerdar weilen. Wahrlich, bei Allah ist großer Lohn.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡۤا اٰبَآءَکُمۡ وَ اِخۡوَانَکُمۡ اَوۡلِیَآءَ اِنِ اسۡتَحَبُّوا الۡکُفۡرَ عَلَی الۡاِیۡمَانِ ؕ وَ مَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ ﴿۲۳﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُوٓاْ ءَابَآءَكُمۡ وَإِخۡوَٰنَكُمۡ أَوۡلِيَآءَ إِنِ ٱسۡتَحَبُّواْ ٱلۡكُفۡرَ عَلَى ٱلۡإِيمَٰنِۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
English
O ye who believe! take not your fathers and your brothers for friends, if they prefer disbelief to faith. And whoso befriends them from among you, it is they that are wrongdoers.
English Short Commentary
O ye who believe! [c]take not your fathers and your brothers for friends if they prefer disbelief to faith.[1171] And whoso of you takes them for friends, such are the wrongdoers.
1171. The verse refers to that class of disbelievers who were actively hostile to Islam and strove hard to exterminate it. (close)
English Five Volume Commentary
O ye who believe! [b]take not your fathers and your brothers for friends, if they prefer disbelief to faith. And whoso befriends them from among you, it is they that are wrongdoers.[1184]
1184. Commentary:
This verse deals with that class of idolaters who were actively hostile to Islam and strove hard to exterminate it. They had declared war on innocent Muslims, and such was their hatred of Islam that they even disregarded the ties of relationship with a view to harming them. It was with such implacable enemies of Islam that Muslims were forbidden to make friends, for such an act on their part would have amounted to treachery to Islam and would certainly have done it incalculable harm. As for other disbelievers who were not at war with Muslims, the Quran exhorts Muslims to be benevolent and kind to them (see 60:9,10). As a matter of fact, Islam attaches greater importance to the spiritual welfare of man than to his material well-being, and it is evident that friendly relations with men who prefer disbelief to faith are bound to exercise a baneful influence on spiritual growth. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہوتم اپنے آباءکو اور اپنے بھائیوں کو دوست نہ پکڑو اگر انہوں نے ایمان کی بجائے کفر پسند کر لیا ہو۔ اور تم میں سے جو بھی اُنہیں دوست بنائیں گے تو یہی ہیں جو ظالم لوگ ہیں۔
اُردو تفسیر صغیر
اے مومنو! اپنے باپ دادوں اور بھائیوں کو (اپنا حقیقی) دوست نہ بناٶ اگر وہ ایمان کے مقابلہ میں کفر سے زیادہ محبت کرتے ہوں اور تم میں سے جو لوگ ان سے ایسی دوستی کریں گے وہ یقیناً ظالم ہوں گے۔
Français
Ô vous qui croyez ! Ne prenez pas comme amis vos pères et vos frères s’ils préfèrent la mécréance à la foi. Et ceux d’entre vous qui les prendront comme amis, ceux-là sont des transgresseurs.
Español
¡Oh vosotros, los que creéis! No toméis por amigos a vuestros padres o a vuestros hermanos, si prefieren la incredulidad a la fe. Pues aquellos de vosotros que se hagan amigos de ellos se contarán entre los inicuos.
Deutsch
O die ihr glaubt, nehmt nicht eure Väter und eure Brüder zu Freunden, wenn sie den Unglauben dem Glauben vorziehen. Und die von euch sie zu Freunden nehmen – das sind die Ungerechten.
قُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَالُ ۣ اقۡتَرَفۡتُمُوۡہَا وَ تِجَارَۃٌ تَخۡشَوۡنَ کَسَادَہَا وَ مَسٰکِنُ تَرۡضَوۡنَہَاۤ اَحَبَّ اِلَیۡکُمۡ مِّنَ اللّٰہِ وَ رَسُوۡلِہٖ وَ جِہَادٍ فِیۡ سَبِیۡلِہٖ فَتَرَبَّصُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ ﴿٪۲۴﴾
قُلۡ إِن كَانَ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ وَإِخۡوَٰنُكُمۡ وَأَزۡوَٰجُكُمۡ وَعَشِيرَتُكُمۡ وَأَمۡوَٰلٌ ٱقۡتَرَفۡتُمُوهَا وَتِجَٰرَةٞ تَخۡشَوۡنَ كَسَادَهَا وَمَسَٰكِنُ تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٖ فِي سَبِيلِهِۦ فَتَرَبَّصُواْ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ
English
Say, if your fathers, and your sons, and your brethren, and your wives, and your kinsfolk, and the wealth you have acquired, and the trade whose dullness you fear, and the dwellings which you love are dearer to you than Allah and His Messenger and striving in His cause, then wait until Allah comes with His judgment; and Allah guides not the disobedient people.
English Short Commentary
Say, if your fathers and your sons and your brethren and your wives and your kinsfolk and the wealth you have acquired and the trade whose dullness you fear and the dwellings which you love are dearer to you than Allah and His Messenger and striving in His cause,[1172] then wait until Allah brings about His judgment; and Allah guides not the disobedient people
1172. Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice. (close)
English Five Volume Commentary
Say, if your fathers, and your sons, and your brethren, and your wives, and your kinsfolk, and the wealth you have acquired, and the trade whose dullness you fear, and the dwellings which you love are dearer to you than Allah and His Messenger and striving in His cause, then wait until Allah comes with His judgement; and Allah guides not the disobedient people.[1185]
1185. Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah. (close)
اُردو
تو کہہ دے کہ اگر تمہارے باپ دادا اور تمہارے بیٹے اور تمہارے بھائی اور تمہارے اَزواج اور تمہارے قبیلے اور وہ اموال جو تم کماتے ہو اور وہ تجارت جس میں گھاٹے کا خوف رکھتے ہو اور وہ گھر جو تمہیں پسند ہیں اللہ اور اس کے رسول سے اور اللہ کی راہ میں جہاد کرنے سے تمہیں زیادہ پیارے ہیں تو پھر انتظار کرو یہاں تک کہ اللہ اپنا فیصلہ لے آئے۔ اور اللہ بدکردار لوگوں کو ہدایت نہیں دیتا۔
اُردو تفسیر صغیر
تو (مومنوں سے) کہہ دے کہ اگر تمہارے باپ دادے اور تمہارے بیٹے اور تمہارے بھائی اور تمہاری بیویاں اور تمہارے (دوسرے) رشتہ دار اور وہ مال جو تم نے کمائے ہیں اور وہ تجارتیں جن کے نقصان سے تم ڈرتے ہو اور وہ مکان جن کو تم پسند کرتے ہو‘ تم کو اللہ اور اس کے رسول اور اس کے راستہ میں جہاد کرنے کی نسبت زیادہ پیارے ہیں تو تم انتظار کرو یہاں تک کہ اللہ اپنے فیصلہ کو ظاہر کردے اور اللہ اطاعت سے نکلنے والی قوم کو کبھی (کامیابی کا) راستہ نہیں دکھاتا۔
Français
Dis : « Si vos pères et vos fils et vos frères et vos femmes et vos clans et la richesse que vous avez acquise et le commerce dont vous craignez le marasme et les maisons que vous aimez, vous sont plus chers qu’Allāh et Son Messager et la lutte pour Sa cause, alors attendez qu’Allāh fasse venir Son jugement ; et Allāh ne guide pas le peuple désobéissant. »
Español
Diles: “Si vuestros padres, vuestros hijos y vuestros hermanos, vuestras mujeres y vuestras gentes, y la riqueza que habéis adquirido, y el negocio cuya ruina teméis y las viviendas que amáis os son más queridos que Al-lah y Su Mensajero y que los esfuerzos por Su causa, entonces esperad que Al-lah venga con Su juicio; pues Al-lah no guía a las gentes desobedientes.
Deutsch
Sprich: "Wenn eure Väter und eure Söhne und eure Brüder und eure Frauen und eure Verwandten und das Vermögen, das ihr euch erworben, und der Handel dessen Niedergang ihr fürchtet, und die Wohnstätten, die ihr liebt, euch teurer sind als Allah und Sein Gesandter und das Streiten für Seine Sache, dann wartet, bis Allah mit Seinem Urteil kommt; und Allah weist dem ungehorsamen Volk nicht den Weg."
لَقَدۡ نَصَرَکُمُ اللّٰہُ فِیۡ مَوَاطِنَ کَثِیۡرَۃٍ ۙ وَّ یَوۡمَ حُنَیۡنٍ ۙ اِذۡ اَعۡجَبَتۡکُمۡ کَثۡرَتُکُمۡ فَلَمۡ تُغۡنِ عَنۡکُمۡ شَیۡئًا وَّ ضَاقَتۡ عَلَیۡکُمُ الۡاَرۡضُ بِمَا رَحُبَتۡ ثُمَّ وَلَّیۡتُمۡ مُّدۡبِرِیۡنَ ﴿ۚ۲۵﴾
لَقَدۡ نَصَرَكُمُ ٱللَّهُ فِي مَوَاطِنَ كَثِيرَةٖ وَيَوۡمَ حُنَيۡنٍ إِذۡ أَعۡجَبَتۡكُمۡ كَثۡرَتُكُمۡ فَلَمۡ تُغۡنِ عَنكُمۡ شَيۡـٔٗا وَضَاقَتۡ عَلَيۡكُمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ ثُمَّ وَلَّيۡتُم مُّدۡبِرِينَ

English
Surely, Allah had helped you on many a battlefield, and on the Day of Hunain, when your great numbers made you proud, but they availed you nought; and the earth, with all its vastness, became straitened for you, and then you turned your backs retreating.
English Short Commentary
Surely, [a]Allah has helped you on many a battlefield, and on the Day of Hunain, when your great numbers made you proud, but they availed you naught; and the earth, with all its vastness, became straitened for you, and then you turned back retreating.[1173]
1173. After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call thrilled the Muslims like the trumpet call of the Day of Judgment, and rallying with great effort they rushed back to their beloved Master and attacked the enemy with a vehemence that put terror into the heart of the enemy and made him flee in utter confusion. The scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari & Hisham). (close)
English Five Volume Commentary
Surely, [a]Allah has helped you on many a battlefield, and on the Day of Hunain, when your great numbers made you proud, but they availed you nought; and the earth, with all its vastness, became straitened for you, and then you turned your backs retreating.[1186]
1186. Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham). (close)
اُردو
یقیناً اللہ بہت سے میدانوں میں تمہاری مدد کر چکا ہے اور (خاص طور پر) حنین کے دن بھی جب تمہاری کثرت نے تمہیں تکبر میں مبتلا کر دیا تھا۔ پس وہ تمہارے کسی کام نہ آ سکی اور زمین کشادہ ہونے کے باوجود تم پر تنگ ہو گئی پھر تم پیٹھ دکھاتے ہوئے بھاگ کھڑے ہوئے۔
اُردو تفسیر صغیر
اللہ نے بہت سے مواقع پر تمہاری مدد کی ہے (خصوصاً) حنین (کی جنگ) کے دن جبکہ تمہاری کثرت نے تم کو متکبر بنا دیا تھا۔ پھر وہ (کثرت) تمہارے کسی کام نہ آئی اور زمین باوجود فراخی کے تم پر تنگ ہوگئی۔ اور تم نے پیٹھ دکھاتے ہوئے منہ پھیر لیا۔
Français
Assurément, Allāh vous a aidés sur maints champs de bataille, et au jour de Hunaïn lorsque vous vous êtes enorgueillis de votre grand nombre, et cela ne vous a servi à rien, et la terre malgré toute son immensité, s’est rétrécie pour vous ; et alors vous avez tourné le dos et battu en retraite.
Español
En verdad, Al-lah os ayudó en muchos campos de batalla y en el Día de Hunain, cuando vuestro gran número os hizo orgullosos pero no os sirvió de nada; y la tierra, con toda su amplitud se os quedó estrecha, y entonces volvisteis la espalda en retirada.
Deutsch
Wahrlich, Allah half euch schon auf so manchem Schlachtfeld, und am Tage von Hunän, als eure große Zahl euch stolz machte – allein sie frommte euch nichts, und die Erde, in ihrer Weite, wurde euch eng; da wandtet ihr euch zur Flucht.
ثُمَّ اَنۡزَلَ اللّٰہُ سَکِیۡنَتَہٗ عَلٰی رَسُوۡلِہٖ وَ عَلَی الۡمُؤۡمِنِیۡنَ وَ اَنۡزَلَ جُنُوۡدًا لَّمۡ تَرَوۡہَا وَ عَذَّبَ الَّذِیۡنَ کَفَرُوۡا ؕ وَ ذٰلِکَ جَزَآءُ الۡکٰفِرِیۡنَ ﴿۲۶﴾
ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَنزَلَ جُنُودٗا لَّمۡ تَرَوۡهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُواْۚ وَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ
English
Then Allah sent down His peace upon His Messenger and upon the believers, and He sent down hosts which you did not see, and He punished those who disbelieved. And this is the reward of the disbelievers.
English Short Commentary
Then [a]Allah sent down His peace upon His Messenger and upon the believers, and He sent down hosts which you did not see, and He punished those who disbelieved. And this is the reward of the disbelievers
English Five Volume Commentary
Then [a]Allah sent down His peace upon His Messenger and upon the believers, and He sent down hosts which you did not see, and He punished those who disbelieved. And this is the reward of the disbelievers.[1187]
1187. Commentary:
It was only to the Holy Prophet and true believers that God vouchsafed peace and tranquillity. Thus those weak of faith became distinct from true believers; and God soon sent down His special aid and the disbelievers were routed and suitably punished. (close)
اُردو
پھر اللہ نے اپنے رسول اور مومنوں پر اپنی سکینت نازل کی اور ایسے لشکر اتارے جنہیں تم دیکھ نہیں سکتے تھے اور اس نے ان لوگوں کو عذاب دیا جنہوں نے کفر کیا تھا اور کافروں کی ایسی ہی جزا ہوا کرتی ہے۔
اُردو تفسیر صغیر
اور اللہ نے اپنی سکینت اپنے رسول اور مومنوں پر اتاری اور ایسے لشکر اتارے جن کو تم نہیں دیکھ رہے تھے اور کفار کو عذاب دیا اور کفار کی یہی جزا ہے۔
Français
Alors, Allāh fit descendre Sa tranquillité sur Son Messager et sur les croyants, et Il fit descendre des troupes que vous n’avez pas vues ; et Il châtia ceux qui n’avaient pas cru. Voilà donc la récompense des mécréants.
Español
Entonces Al-lah hizo que la tranquilidad descendiera sobre Su Mensajero y sobre los creyentes, y envió huestes que vosotros no visteis y castigó a los incrédulos. Pues ésta es la recompensa de los incrédulos.
Deutsch
Dann senkte Allah Seinen Frieden auf Seinen Gesandten und die Gläubigen und sandte Heerscharen hernieder, die ihr nicht sahet, und strafte jene, die ungläubig waren. Das ist der Lohn der Ungläubigen.
ثُمَّ یَتُوۡبُ اللّٰہُ مِنۡۢ بَعۡدِ ذٰلِکَ عَلٰی مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ ﴿۲۷﴾
ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعۡدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُۗ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
English
Then will Allah, after that, turn with compassion to whomsoever He pleases; and Allah is Most Forgiving, Merciful.
English Short Commentary
Then after such punishment Allah turns with compassion to whomsoever He pleases; and Allah is Most Forgiving, Merciful.
English Five Volume Commentary
Then will Allah, after that, turn with compassion to whomsoever He pleases; and Allah is Most Forgiving, Merciful.
اُردو
پھر اس کے بعد بھی اللہ جس پر چاہے گا توبہ قبول کرتے ہوئے جھک جائے گا اور اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور اللہ ایسی سزا کے بعد جس پر چاہتا ہے رحم کر دیتا ہے اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Puis, après un tel châtiment, Allāh Se tournera avec clémence vers qui Il veut et Allāh est Très-Pardonnant, Miséricordieux.
Español
Después de eso, Al-lah se dirigirá con compasión a quien Le plazca; pues Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Doch hernach kehrt Sich Allah gnädig dem zu, dem Er gewogen; und Allah ist allverzeihend, barmherzig.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّمَا الۡمُشۡرِکُوۡنَ نَجَسٌ فَلَا یَقۡرَبُوا الۡمَسۡجِدَ الۡحَرَامَ بَعۡدَ عَامِہِمۡ ہٰذَا ۚ وَ اِنۡ خِفۡتُمۡ عَیۡلَۃً فَسَوۡفَ یُغۡنِیۡکُمُ اللّٰہُ مِنۡ فَضۡلِہٖۤ اِنۡ شَآءَ ؕ اِنَّ اللّٰہَ عَلِیۡمٌ حَکِیۡمٌ ﴿۲۸﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡمُشۡرِكُونَ نَجَسٞ فَلَا يَقۡرَبُواْ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ بَعۡدَ عَامِهِمۡ هَٰذَاۚ وَإِنۡ خِفۡتُمۡ عَيۡلَةٗ فَسَوۡفَ يُغۡنِيكُمُ ٱللَّهُ مِن فَضۡلِهِۦٓ إِن شَآءَۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٞ
English
O ye who believe! surely, the idolaters are unclean. So they shall not approach the Sacred Mosque after this year of theirs. And if you fear poverty, Allah will enrich you out of His bounty, if He pleases. Surely, Allah is All-Knowing, Wise.
English Short Commentary
O ye who believe! surely, the idolaters are unclean. So they shall not approach the Sacred Mosque after this year of theirs. And if you fear poverty, Allah will enrich you out of His bounty,[1174] if He pleases. Surely, Allah is All-Knowing, Wise.
1174. Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income. (close)
English Five Volume Commentary
O ye who believe! surely, the idolaters are unclean. So they shall not approach the Sacred Mosque after this year of theirs. And if you fear poverty, Allah will enrich you out of His bounty, if He pleases. Surely, Allah is All-Knowing, Wise.[1188]
1188. Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty. (close)
اُردو
اے لوگو جو ایمان لائے ہو! مشرکین تو ناپاک ہیں۔ پس وہ اپنے اِس سال کے بعد مسجد حرام کے قریب نہ پھٹکیں۔ اور اگر تمہیں غربت کا خوف ہو تو اللہ تمہیں اپنے فضل کے ساتھ مالدار کر دے گا اگر وہ چاہے۔ یقیناً اللہ دائمی علم رکھنے والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
اے مومنو! مشرک لوگ حقیقتاً گندے (اور ناپاک) ہیں پس وہ اس سال کے بعد مسجد حرام (یعنی خانہ کعبہ) کے قریب مت آئیں اور اگر تم کو غربت کا خطرہ ہو تو اللہ اگر اس نے ایسا چاہا تم کو اپنے فضل سے ضرور غنی بنا دے گا۔ اللہ یقیناً بہت جاننے والا (اور) بڑی حکمت والا ہے۔
Français
Ô vous qui croyez ! Assurément, les idolâtres sont impurs. Aussi, après cette année qui est la leur, qu’ils ne s’approchent plus de la Sainte Mosquée. Et si vous craignez la misère, Allāh vous enrichira de Sa munificence, s’Il le veut. Assurément, Allāh est Omniscient, Sage.
Español
¡Oh vosotros, los que creéis! En verdad los idólatras son impuros. Por ello, no se acercarán a la Sagrada Mezquita después de éste, su año. Y si teméis la pobreza, Al-lah os enriquecerá de Su magnanimidad, si Le place. En verdad, Al-lah es Omnisciente, Sabio.
Deutsch
O die ihr glaubt! wahrlich, die Götzendiener sind unrein. Drum sollen sie nach diesem ihrem Jahr sich der Heiligen Moschee nicht nähern. Und falls ihr Armut befürchtet, so wird euch Allah gewiss aus Seiner Fülle reich machen, wenn Er will. Wahrlich, Allah ist allwissend, allweise.
قَاتِلُوا الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاللّٰہِ وَ لَا بِالۡیَوۡمِ الۡاٰخِرِ وَ لَا یُحَرِّمُوۡنَ مَا حَرَّمَ اللّٰہُ وَ رَسُوۡلُہٗ وَ لَا یَدِیۡنُوۡنَ دِیۡنَ الۡحَقِّ مِنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ حَتّٰی یُعۡطُوا الۡجِزۡیَۃَ عَنۡ یَّدٍ وَّ ہُمۡ صٰغِرُوۡنَ ﴿٪۲۹﴾
قَٰتِلُواْ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأٓخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلۡحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ عَن يَدٖ وَهُمۡ صَٰغِرُونَ
English
Fight those from among the People of the Book who believe not in Allah, nor in the Last Day, nor hold as unlawful what Allah and His Messenger have declared to be unlawful, nor follow the true religion, until they pay the tax with their own hand and acknowledge their subjection.
English Short Commentary
[a]Fight those from among the People of the Book, who believe not in Allah, nor in the Last Day, nor hold as unlawful what Allah and His Messenger have declared to be unlawful, nor follow the true religion, until they pay the tax considering it a favour and acknowledge their subjection.[1175]
1175. The expression ‘An Yadin means: (1) Willingly and in acknowledgment of the superior power of Muslims. (2) In ready money and not in the form of deferred payment. (3) Considering it as a favour from Muslims; the particle ‘an meaning, on account of, and Yad denoting power and favour (Lane). The verse refers to those People of the Book who lived in Arabia. Like the idolaters they too had been actively hostile to Islam and had planned and plotted to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as loyal and peaceful subjects. The Jizyah was a tax which these non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. It may be noted that as against Jizyah which was imposed on non-Muslims, a much heavier tax—Zakat was levied on the Muslims, and in addition to Zakat they had to perform military service from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military duty. The word Saghirun expresses their subordinate political status; otherwise they enjoyed all social rights equally with Muslims. The idolaters of Arabia and Jews and Christians who lived in their neighbourhood were the principal adversaries of Islam. After having dealt with the believers’ relations with the idolaters, the Surah with this verse proceeds to deal with their relations with the People of the Book, especially with their religious beliefs and doctrines. (close)
English Five Volume Commentary
[a]Fight those from among the People of the Book, who believe not in Allah, nor in the Last Day, nor hold as unlawful what Allah and His Messenger have declared to be unlawful, nor follow the true religion, until they pay the tax with their own hand and acknowledge their subjection.[1189]
1189. Important Words:
جزیة (tax) is derived from جزی meaning, he or it paid or gave satisfaction. They say, جزیت فلانا حقه i.e. I paid such a one his right or due. جزاہ کذا means, he repaid, requited, or recompensed him for such a thing. جزیة means, the tax that is taken from the free non-Muslim subjects of a Muslim State in lieu of the protection it ensures them (Lane & Aqrab).
ید (hand) also means favour. See 5:65.
صاغرون (acknowledge their subjection) is the plural of صاغرwhich is derived from صغرwhich means, he was or became small or little in body or in years or in estimation or in rank or dignity (Lane). صاغر which is the active participle from صغرsignifies, one who agrees, and is satisfied, to occupy or remain in a subordinate position (Mufradat).
Commentary:
War with idolaters having been dealt with in previous verses, fighting with the People of the Book is introduced with this verse. The verse refers to those People of the Book who lived in Arabia. Like the idolaters of that country, they too had been actively hostile to Islam and had tried to exterminate it. Muslims were, therefore, ordered to fight them unless they agreed to live as their loyal and peaceful subjects. The Jizyah, referred to in the verse, was the tax which such non-Muslims had to pay as free subjects of the Muslim State in return for the protection they enjoyed under it. Islam has ordained that in Arabia, the birthplace of Islam and its headquarters, only the People of the Book, and not idolaters, could live as subjects by paying the Jizyah, while outside Arabia all non-Muslims could live under a Muslim government on payment of this tax. Arabia, being the cradle and centre of Islam and, as it were, the citadel thereof, was to be kept free from idolaters. It should also be noted that as against Jizyah which was imposed on non-Muslims, the tax imposed on Muslims is called Zakah which is a heavier tax than Jizyah, and Muslims, in addition to this tax, had to perform military service which was very hard in those days and from which non-Muslims were exempt. Thus the latter in a way fared better, for they had to pay a lighter tax and were also free from military service.
The expression عن ید (with their own hand) is used here in a figurative sense, signifying (1) that Jizyah should not be forcibly taken from the People of the Book but that they should pay it with their own hand, i.e. they should agree to pay it willingly and should acknowledge the superior power of the Muslims; or (2) that they should pay it out of hand, i.e. in ready money and not in the form of deferred payment; or (3) that they should pay it considering it as a favour from Muslims, the word, ید (hand) also meaning a favour.
The word صاغرون (acknowledge their subjection) is used here to express the subordinate political status of non-Muslims, i.e. they were to occupy the position of subjects in relation to Muslims. As regards the social relations of Muslims with the dhimmis, as non-Muslim subjects of the Muslim State were called, these may be judged from the fact that the Holy Prophet himself used to stand up in reverence when the bier of a non-Muslim happened to pass by him (Dawud, ch. on Jana’iz), and ‘Ali, the Fourth Caliph, bore on his own shoulders the bier of a Christian who happened to die in the time of his Caliphate. (close)
اُردو
اہلِ کتاب میں سے اُن سے قتال کرو جو نہ اللہ پر ایمان لاتے ہیں اور نہ آخرت کے دن پر اور نہ ہی اسے حرام ٹھہراتے ہیں جسے اللہ اور اس کے رسول نے حرام قرار دیا ہے اور نہ ہی دین ِ حق کو بطور دین اپناتے ہیں یہاں تک کہ وہ (اپنے) ہاتھ سے جزیہ ادا کریں اور وہ بے بس ہوچکے ہوں۔
اُردو تفسیر صغیر
جو لوگ اللہ پرایمان نہیں لاتے اور نہ یوم آخرت پر اور نہ اسے جسے اللہ اور اس کے رسول نے حرام قرار دیا ہے حرام قرار دیتے ہیں اور نہ سچے دین کو اختیار کرتے ہیں۔ یعنی وہ لوگ جن کو کتاب دی گئی ہے ان سے جنگ کرو جب تک کہ وہ اپنی مرضی سے جزیہ ادا نہ کریں اور وہ تمہارے ماتحت نہ آجائیں۔
Français
Combattez ceux des Gens du Livre qui ne croient pas en Allāh, ni au Jour Dernier et qui ne tiennent pas pour illicite ce qu’Allāh et Son Messager ont déclaré illicite, et qui ne suivent pas la religion de la Vérité, jusqu’à ce qu’ils paient la taxe docilement de leurs propres mains tout en reconnaissant leur état de soumission.
Español
Combatid a aquellos de entre el Pueblo del Libro que no creen en Al-lah ni en el Último Día ni consideran ilícito lo que Al-lah y Su Mensajero han declarado ilícito, ni siguen la verdadera religión, hasta que paguen el tributo sumisamente, con su propia mano y reconozcan su estado de sometimiento.
Deutsch
Kämpfet wider diejenigen aus dem Volk der Schrift, die nicht an Allah und an den Jüngsten Tag glauben und die nicht als unerlaubt erachten, was Allah und Sein Gesandter als unerlaubt erklärt haben, und die nicht dem wahren Bekenntnis folgen, bis sie aus freien Stücken den Tribut entrichten und ihre Unterwerfung anerkennen.
وَ قَالَتِ الۡیَہُوۡدُ عُزَیۡرُ ۣ ابۡنُ اللّٰہِ وَ قَالَتِ النَّصٰرَی الۡمَسِیۡحُ ابۡنُ اللّٰہِ ؕ ذٰلِکَ قَوۡلُہُمۡ بِاَفۡوَاہِہِمۡ ۚ یُضَاہِـُٔوۡنَ قَوۡلَ الَّذِیۡنَ کَفَرُوۡا مِنۡ قَبۡلُ ؕ قٰتَلَہُمُ اللّٰہُ ۚ۫ اَنّٰی یُؤۡفَکُوۡنَ ﴿۳۰﴾
وَقَالَتِ ٱلۡيَهُودُ عُزَيۡرٌ ٱبۡنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلۡمَسِيحُ ٱبۡنُ ٱللَّهِۖ ذَٰلِكَ قَوۡلُهُم بِأَفۡوَٰهِهِمۡۖ يُضَٰهِـُٔونَ قَوۡلَ ٱلَّذِينَ كَفَرُواْ مِن قَبۡلُۚ قَٰتَلَهُمُ ٱللَّهُۖ أَنَّىٰ يُؤۡفَكُونَ
English
And the Jews say, Ezra is the son of Allah, and the Christians say, the Messiah is the son of Allah; that is what they say with their mouths. They imitate the saying of those who disbelieved before them. Allah’s curse be on them! How are they turned away!
English Short Commentary
And [b]the Jews say, ‘Ezra[1176] is the son of Allah,’ and the Christians say, ‘the Messiah is the son of Allah;’ that is what they say with their mouths. They only imitate the saying of those who disbelieved before them. Allah’s curse be on them! How they are turned away!
1176. ‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.). (close)
English Five Volume Commentary
And [a]the Jews say, Ezra is the son of Allah, and the Christians say, the Messiah is the son of Allah; that is what they say with their mouths. They imitate the saying of those who disbelieved before them. Allah’s curse be on them! How are they turned away![1190]
1190. Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered. (close)
اُردو
اور یہود نے کہا کہ عُزَیر اللہ کا بیٹا ہے اور نصارٰی نے کہا کہ مسیح اللہ کا بیٹا ہے۔ یہ محض ان کے منہ کی باتیں ہیں۔ یہ ان لوگوں کے قول کی نقل کر رہے ہیں جنہوں نے (ان سے) پہلے کفر کیا تھا۔ اللہ انہیں نابود کرے یہ کہاں الٹے پھرائے جاتے ہیں۔
اُردو تفسیر صغیر
اور یہودی کہتے ہیں کہ عزیر اللہ کا بیٹا ہے اور نصرانی کہتے ہیں کہ مسیح اللہ کا بیٹا ہے یہ (بات) صرف ان کے منہ کی لاف ہے وہ (صرف) اپنے سے پہلے کفار کی باتوں کی نقل کر رہے ہیں۔ اللہ ان کو ہلاک کرے وہ (حقیقت سے) کیسے دور جا رہے ہیں۔
Français
Et les Juifs disent ‘Ezra est le fils d’Allāh’, et les Chrétiens disent ‘Le Messie est le fils d’Allāh’. Ce ne sont que des paroles émanant de leurs bouches. Ils imitent les paroles de ceux qui n’ont pas cru avant eux. Que la malédiction d’Allāh tombe sur eux ! Comme ils sont détournés de la vérité !
Español
Y los judíos dicen: “Esdrás es el hijo de Al-lah” y los cristianos dicen: “el Mesías es el hijo de Al-lah”; no son más que palabras de sus bocas. Imitan la afirmación de quienes no creyeron antes que ellos. ¡Que Al-lah los maldiga! ¡Qué lejos se han desviado!
Deutsch
Die Juden sagen, Esra sei Allahs Sohn, und die Christen sagen, der Messias sei Allahs Sohn. Das ist das Wort ihres Mundes. Sie ahmen die Rede derer nach, die vordem ungläubig waren. Allahs Fluch über sie! Wie sind sie irregeleitet!