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!
اِتَّخَذُوۡۤا اَحۡبَارَہُمۡ وَ رُہۡبَانَہُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ وَ الۡمَسِیۡحَ ابۡنَ مَرۡیَمَ ۚ وَ مَاۤ اُمِرُوۡۤا اِلَّا لِیَعۡبُدُوۡۤا اِلٰـہًا وَّاحِدًا ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ سُبۡحٰنَہٗ عَمَّا یُشۡرِکُوۡنَ ﴿۳۱﴾
ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَٰنَهُمۡ أَرۡبَابٗا مِّن دُونِ ٱللَّهِ وَٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُوٓاْ إِلَٰهٗا وَٰحِدٗاۖ لَّآ إِلَٰهَ إِلَّا هُوَۚ سُبۡحَٰنَهُۥ عَمَّا يُشۡرِكُونَ
English
They have taken their learned men and their monks for lords beside Allah. And so have they taken the Messiah, son of Mary. And they were not commanded but to worship the One God. There is no God but He. Too Holy is He for what they associate with Him!
English Short Commentary
They have taken their priests and their monks[1177] for lords besides Allah. And so have they taken the Messiah, son of Mary. And [a]they were not commanded but to worship the One God. There is no god but He. Holy is He far above what they associate with Him!
1177. Ahbar are Jewish savants and Ruhban Christian monks. (close)
English Five Volume Commentary
They have taken their learned men and their monks for lords beside Allah. And so have they taken the Messiah, son of Mary. And [a]they were not commanded but to worship the One God. There is no God but He. Too Holy is He for what they associate with Him![1191]
1191. Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God. (close)
اُردو
انہوں نے اپنے علمائے دین اور راہبوں کو اللہ سے الگ ربّ بنا رکھا ہے اور اسی طرح مسیح بن مریم کو بھی، حالانکہ انہیں اِس کے سوا کوئی حکم نہیں دیا گیا تھا کہ وہ ایک ہی معبود کی عبادت کریں۔ اس کے سوا اور کوئی معبود نہیں۔ وہ پاک ہے اُس سے جو وہ شرک کرتے ہیں۔
اُردو تفسیر صغیر
انہوں نے احبار اور رہبان کو اللہ کے سوا اپنا رب بنا لیا ہے۔ اسی طرح مسیح ابن مریم کو بھی۔ حالانکہ ان کو صرف یہ حکم دیا گیا تھا کہ وہ ایک خدا کی عبادت کریں‘ جس کے سوا کوئی معبود نہیں وہ ان کے شرک سے پاک ہے۔
Français
Ils ont pris leurs savants et leurs moines comme seigneurs à part Allāh. Et de même ont-ils pris le Messie, fils de Marie. Et, on ne leur a commandé que d’adorer un Dieu Unique. Il n’y a de dieu que Lui. Il est Saint, bien au-dessus de ce qu’ils Lui associent .
Español
Han tomado a sus sabios y monjes como señores en lugar de Al-lah. Y de igual modo han tomado al Mesías, hijo de María. Mas sólo se les ordenó adorar al Único Dios. No hay otro Dios sino Él. ¡Santo es Él por encima de lo que Le asocian!
Deutsch
Sie haben sich ihre Schriftgelehrten und Mönche zu Herren genommen neben Allah und den Messias, den Sohn der Maria. Und doch war ihnen geboten, allein den Einigen Gott anzubeten. Es ist kein Gott außer Ihm. Allzu heilig ist Er für das, was sie (Ihm) zur Seite stellen!
یُرِیۡدُوۡنَ اَنۡ یُّطۡفِـُٔوۡا نُوۡرَ اللّٰہِ بِاَفۡوَاہِہِمۡ وَ یَاۡبَی اللّٰہُ اِلَّاۤ اَنۡ یُّتِمَّ نُوۡرَہٗ وَ لَوۡ کَرِہَ الۡکٰفِرُوۡنَ ﴿۳۲﴾
يُرِيدُونَ أَن يُطۡفِـُٔواْ نُورَ ٱللَّهِ بِأَفۡوَٰهِهِمۡ وَيَأۡبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوۡ كَرِهَ ٱلۡكَٰفِرُونَ
English
They desire to extinguish the light of Allah with their mouths; but Allah will permit nothing except that He will perfect His light, though the disbelievers may dislike it.
English Short Commentary
[b]They seek to extinguish the light of Allah with their mouths; but Allah refuses but to perfect His light, though the disbelievers may resent it.[1178]
1178. Christians living in Arabia had incited their powerful co-religionists in Syria, and, by their help, had sought to extinguish the light of Islam that God had kindled in Arabia. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. (close)
English Five Volume Commentary
[a]They desire to extinguish the light of Allah with their mouths; but Allah will permit nothing except that He will perfect His light, though the disbelievers may dislike it.[1192]
1192. Commentary:
The words, They desire to extinguish the light of Allah with their mouths, signify that they seek to injure the cause of Islam by making false propaganda against it and by inciting others to harm it. As borne out by history, the Christians of Arabia incited their powerful co-religionists in Syria and, by their help, sought to extinguish the light of Islam that God had kindled in Arabia. They are told in this verse that their plots and machinations would in no way succeed in injuring the cause of Islam. The Jews also had made a similar attempt by inciting the Persians against the Holy Prophet. See under 2:103. (close)
اُردو
وہ چاہتے ہیں کہ اللہ کے نور کو اپنے مونہوں سے بجھا دیں۔ اور اللہ (ہر دوسری بات) رد کرتا ہے سوائے اس کے کہ اپنے نور کو مکمل کر دے خواہ کافر کیسا ہی ناپسند کریں۔
اُردو تفسیر صغیر
وہ چاہتے ہیں کہ اللہ کے نور کو اپنے منہ (کی پھونکوں) سے بجھا دیں اور اللہ اپنے نور کو پورا کرنے کے سوا دوسری ہر بات سے انکار کرتا ہے خواہ کفار کو کتنا ہی برا لگے۔
Français
Ils désirent éteindre la lumière d’Allāh avec leurs bouches ; mais Allāh ne permettra rien excepté qu’Il complètera Sa lumière, bien que les mécréants détestent cela.
Español
Desean apagar la luz de Al-lah con sus bocas; pero Al-lah no permitirá nada salvo el perfeccionamiento de Su luz, aunque no les guste a los incrédulos.
Deutsch
Sie möchten gern Allahs Licht auslöschen mit ihrem Munde; jedoch Allah will nichts anderes, als Sein Licht vollkommen machen, mag es den Ungläubigen auch zuwider sein.
ہُوَ الَّذِیۡۤ اَرۡسَلَ رَسُوۡلَہٗ بِالۡہُدٰی وَ دِیۡنِ الۡحَقِّ لِیُظۡہِرَہٗ عَلَی الدِّیۡنِ کُلِّہٖ ۙ وَ لَوۡ کَرِہَ الۡمُشۡرِکُوۡنَ ﴿۳۳﴾
هُوَ ٱلَّذِيٓ أَرۡسَلَ رَسُولَهُۥ بِٱلۡهُدَىٰ وَدِينِ ٱلۡحَقِّ لِيُظۡهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوۡ كَرِهَ ٱلۡمُشۡرِكُونَ
English
He it is Who sent His Messenger with guidance and the religion of truth, that He may make it prevail over every other religion, even though the idolaters may dislike it.
English Short Commentary
[a]He it is Who sent His Messenger with guidance and the religion of truth, that He may make it prevail over every other religion, even though the idolaters may resent it.[1179]
1179. Commentators of the Qur’an agree that, as stated in a saying of the Holy Prophet, the ultimate triumph of Islam will take place in the time of the Promised Messiah (Jarir) when all the various religions will have appeared and will make their utmost endeavours to propagate their own teachings. The excellence of the ideals and principles of Islam have already begun to be increasingly recognised, and the day is not far off when Islam will triumph over all other Faiths and their followers will enter its fold in large numbers. (close)
English Five Volume Commentary
[b]He it is Who sent His Messenger with guidance and the religion of truth, that He may make it prevail over every other religion, even though the idolaters may dislike it.[1193]
1193. Commentary:
The previous verse ends with the word کافرون (disbelievers), while the present verse ends with the word مشرکون (idolaters). Christians are کافر because they disbelieve in the Holy Prophet of Islam and they are مشرک because they associate co-partners with God. The difference is significant in another way also. The word کافرون (used in the preceding verse) is derived from کفر which literally means "to cover." The Quran has used this word to explain the fact that the "light" of God cannot be extinguished by those who try to cover it. In the present verse the word مشرکون (idolaters) has been used to point to the fact that while in the case of God, Christians do not refrain from associating co-partners with Him (thereby implying that His attributes can be shared by others), in their own case they cannot bear to see the favour of prophethood, which they enjoy, shared by others. They cannot reconcile themselves to the idea that Prophets may be raised among any other people, as they have been raised among them. The verse thus tells them that God has caused others to share the gift of prophethood with them, whether they like it or not.
The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiah, Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of the second advent of Jesus. (close)
اُردو
وہی ہے جس نے اپنے رسول کو ہدایت اور دینِ حق کے ساتھ بھیجا تاکہ وہ اسے سب دینوں پر غالب کر دے خواہ مشرک کیسا ہی ناپسند کریں۔
اُردو تفسیر صغیر
وہی ہے جس نے اپنے رسول کو ہدایت اور دین حق دے کر بھیجا تا کہ (باقی) تمام دینوں پر اسے غالب کر دے گو مشرکوں کو یہ بات بہت ہی بری لگے۔
Français
C’est Lui Qui a envoyé Son Messager avec la direction et la religion de la Vérité, pour la faire prévaloir sur toutes les autres religions, bien que les idolâtres détestent cela.
Español
Él es Quien envió a Su Mensajero con la guía y la religión de la verdad, para hacerla prevalecer sobre cualquier otra religión, aunque a los idólatras no les guste.
Deutsch
Er ist es, Der Seinen Gesandten geschickt hat mit der Führung und dem wahren Glauben, auf dass Er ihn obsiegen lasse über alle (anderen) Glaubensbekenntnisse, mag es den Götzendienern auch zuwider sein.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ کَثِیۡرًا مِّنَ الۡاَحۡبَارِ وَ الرُّہۡبَانِ لَیَاۡکُلُوۡنَ اَمۡوَالَ النَّاسِ بِالۡبَاطِلِ وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ ؕ وَ الَّذِیۡنَ یَکۡنِزُوۡنَ الذَّہَبَ وَ الۡفِضَّۃَ وَ لَا یُنۡفِقُوۡنَہَا فِیۡ سَبِیۡلِ اللّٰہِ ۙ فَبَشِّرۡہُمۡ بِعَذَابٍ اَلِیۡمٍ ﴿ۙ۳۴﴾
۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ كَثِيرٗا مِّنَ ٱلۡأَحۡبَارِ وَٱلرُّهۡبَانِ لَيَأۡكُلُونَ أَمۡوَٰلَ ٱلنَّاسِ بِٱلۡبَٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِۗ وَٱلَّذِينَ يَكۡنِزُونَ ٱلذَّهَبَ وَٱلۡفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ ٱللَّهِ فَبَشِّرۡهُم بِعَذَابٍ أَلِيمٖ
English
O ye who believe! surely, many of the priests and monks devour the wealth of men by false means and turn men away from the way of Allah. And those who hoard up gold and silver and spend it not in the way of Allah — give to them the tidings of a painful punishment,
English Short Commentary
O ye who believe! surely, [b]many of the priests and monks devour the wealth of men by false means and [c]turn men away from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah—give to them the tidings of a painful punishment.
English Five Volume Commentary
O ye who believe! surely, [a]many of the priests and monks devour the wealth of men by false means and [b]turn men away from the way of Allah. And those who hoard up gold and silver and spend it not in the way of Allah—give to them the tidings of a painful punishment,[1194]
1194. Commentary:
This verse sheds some light on the moral degradation of the Jewish and Christian religious leaders who were opposed to the Holy Prophet. Their moral depravity and spiritual degeneration was itself evidence of the truth of Islam, because when the leaders of a religion themselves become corrupt and depraved, reformation can come only through a heavenly Messenger. Jewish and Christian leaders opposed the Holy Prophet, but their own depravity testified to the fact that he had appeared at a time when his advent was urgently needed.
The words, those who hoard up gold and silver and spend it not in the way of Allah—give to them the tidings of a painful punishment, give a graphic picture of Jews and Christians. They hoard up wealth and do not spend it in the cause of God, i.e. in propagating truth and helping the poor and needy. They are threatened with a painful punishment. (close)
اُردو
اے لوگو جو ایمان لائے ہو! یقیناً دینی علماءاور راہبوں میں سے بہت ہیں جو لوگوں کے اموال ناجائز طریق پر کھاتے ہیں اور اللہ کی راہ سے روکتے ہیں۔ اور جو لوگ سونا اور چاندی ذخیرہ کرتے ہیں اور اُنہیں اللہ کی راہ میں خرچ نہیں کرتے تو انہیں دردناک عذاب کی خوشخبری دےدے۔
اُردو تفسیر صغیر
اے مومنو! بہت سے احبار اور رہبان لوگوں کے مالوں کو ناواجب طور پر کھاتے ہیں اور (لوگوں کو) اللہ کے راستہ سے روکتے ہیں۔ اور وہ لوگ (بھی) جو سونے اور چاندی کو جمع رکھتے ہیں۔ اور اللہ کے راستہ میں خرچ نہیں کرتے۔ ان کو دردناک عذاب کی خبر دے۔
Français
Ô vous qui croyez ! Sûrement, un grand nombre de prêtres et de moines dévorent par des moyens perfides les biens des gens et empêchent les gens de suivre la voie d’Allāh. Et ceux qui amassent de l’or et de l’argent et ne les dépensent pas dans la voie d’Allāh, annonce-leur un châtiment douloureux.
Español
¡Oh vosotros, los que creéis! En verdad, muchos de los sacerdotes y onjes devoran las riquezas de los hombres con medios falsos y apartan a los hombres del camino de Al-lah. Pero a quienes atesoran el oro y la plata y no lo emplean en el camino de Al-lah, dales la noticia de un doloroso castigo.
Deutsch
O die ihr glaubt, wahrlich, viele der Schriftgelehrten und Mönche verzehren das Gut der Menschen durch Falsches und machen abwendig von Allahs Weg. Und jene, die Gold und Silber anhäufen und es nicht aufwenden auf Allahs Weg – ihnen verheiße schmerzliche Strafe.
یَّوۡمَ یُحۡمٰی عَلَیۡہَا فِیۡ نَارِ جَہَنَّمَ فَتُکۡوٰی بِہَا جِبَاہُہُمۡ وَ جُنُوۡبُہُمۡ وَ ظُہُوۡرُہُمۡ ؕ ہٰذَا مَا کَنَزۡتُمۡ لِاَنۡفُسِکُمۡ فَذُوۡقُوۡا مَا کُنۡتُمۡ تَکۡنِزُوۡنَ ﴿۳۵﴾
يَوۡمَ يُحۡمَىٰ عَلَيۡهَا فِي نَارِ جَهَنَّمَ فَتُكۡوَىٰ بِهَا جِبَاهُهُمۡ وَجُنُوبُهُمۡ وَظُهُورُهُمۡۖ هَٰذَا مَا كَنَزۡتُمۡ لِأَنفُسِكُمۡ فَذُوقُواْ مَا كُنتُمۡ تَكۡنِزُونَ
English
On the day when it shall be made hot in the fire of Hell, and their foreheads and their sides and their backs shall be branded therewith and it shall be said to them: ‘This is what you treasured up for yourselves; so now taste what you used to treasure up.’
English Short Commentary
On the day when it shall be made hot in the fire of Hell, and their foreheads and their sides and their backs shall be branded[1180] therewith and it shall be said to them: ‘This is what you hoarded for yourselves so now taste what you used to hoard.’
1180. The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded. (close)
English Five Volume Commentary
On the day when it shall be made hot in the fire of Hell, and their foreheads and their sides and their backs shall be branded therewith and it shall be said to them: ‘This is what you treasured up for yourselves; so now taste what you used to treasure up.’[1195]
1195. Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians. (close)
اُردو
جس دن جہنم کی آگ اُس (سونے چاندی) پر بھڑکائی جائے گی۔ پھر اس سے ان کی پیشانیاں اور ان کے پہلو اور ان کی پیٹھیں داغی جائیں گی (تو کہا جائے گا) یہ ہے جو تم نے اپنی جانوں کے لئے جمع کیا تھا۔ پس اسے چکھو جو تم جمع کیا کرتے تھے۔
اُردو تفسیر صغیر
(یہ عذاب) اس دن (ہوگا) جبکہ اس (جمع شدہ سونے اور چاندی) پر جہنم کی آگ بھڑکائی جائے گی پھر اس (سونے اور چاندی) سے ان کے ماتھوں اور پہلوٶں اور پیٹھوں کو داغ لگائے جائیں گے (اور کہا جائے گا کہ) یہ وہ چیز ہے جس کو تم اپنی جانوں کے لئے جمع کرتے تھے۔ پس جن چیزوں کو تم جمع کرتے تھے ان کے مزہ کو چکھو۔
Français
. Le jour où cela sera chauffé au feu de l’Enfer, et qu’ils en auront le front, les côtés et le dos marqués, il leur sera dit : « Voici ce que vous avez amassé pour vous-mêmes ; goûtez maintenant ce que vous amassiez. »
Español
En el día en que se calentará el fuego del Infierno, y sus frentes, us costados y sus espaldas sean marcados con él, diciéndoseles: “esto es lo que atesorasteis para vosotros; probad ahora lo que habéis amontonado”.
Deutsch
An dem Tage, wo es erhitzt wird im Feuer der Hölle, und ihre Stirnen und ihre Seiten und ihre Rücken damit gebrandmarkt werden: "Dies ist, was ihr angehäuft habt für euch selber; kostet nun, was ihr anzuhäufen pflegtet."
اِنَّ عِدَّۃَ الشُّہُوۡرِ عِنۡدَ اللّٰہِ اثۡنَا عَشَرَ شَہۡرًا فِیۡ کِتٰبِ اللّٰہِ یَوۡمَ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ مِنۡہَاۤ اَرۡبَعَۃٌ حُرُمٌ ؕ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ ۬ۙ فَلَا تَظۡلِمُوۡا فِیۡہِنَّ اَنۡفُسَکُمۡ وَ قَاتِلُوا الۡمُشۡرِکِیۡنَ کَآفَّۃً کَمَا یُقَاتِلُوۡنَکُمۡ کَآفَّۃً ؕ وَ اعۡلَمُوۡۤا اَنَّ اللّٰہَ مَعَ الۡمُتَّقِیۡنَ ﴿۳۶﴾
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثۡنَا عَشَرَ شَهۡرٗا فِي كِتَٰبِ ٱللَّهِ يَوۡمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ مِنۡهَآ أَرۡبَعَةٌ حُرُمٞۚ ذَٰلِكَ ٱلدِّينُ ٱلۡقَيِّمُۚ فَلَا تَظۡلِمُواْ فِيهِنَّ أَنفُسَكُمۡۚ وَقَٰتِلُواْ ٱلۡمُشۡرِكِينَ كَآفَّةٗ كَمَا يُقَٰتِلُونَكُمۡ كَآفَّةٗۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ
English
The reckoning of months with Allah has been twelve months by Allah’s ordinance since the day when He created the heavens and the earth. Of these, four are sacred. That is the right creed. So wrong not yourselves therein. And fight the idolaters all together as they fight you all together; and know that Allah is with the righteous.
English Short Commentary
The number of months with Allah is twelve months[1181] by Allah’s ordinance since the day when He created the heavens and the earth. Of these four are sacred.[1182] That is the right religion. So wrong not yourselves therein. And fight the idolaters all together as they fight you all together; and know that Allah is with those who fear Him.
1181. Both the lunar and the solar years comprise 12 months. (close)
1182. The four Sacred Months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram and Rajab. (close)
English Five Volume Commentary
The reckoning of months with Allah has been twelve months by Allah’s ordinance since the day when He created the heavens and the earth. Of these, four are sacred. That is the right creed. So wrong not yourselves therein. And fight the idolaters all together as they fight you all together; and know that Allah is with the righteous.[1196]
1196. Important Words:
کتاب (ordinance) is derived from کتب i.e. (1) he wrote; (2) he prescribed or ordained. کتاب means, a book or a writing; Divine prescript or ordinance or decree (Lane). See also 2:54 & 2:130.
Commentary:
The words فی کتاب اللّٰه (by Allah’s ordinance) mean that God so ordained on the day when He created the heavens and the earth that the number of months should be twelve, i.e. the law of nature determines that number, which holds true both in the solar and the lunar system.
The four sacred months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram, and Rajab. These months have been held sacred by the Arabs, who are mostly descended from Abraham, from time immemorial and Islam confirmed their sacredness. It is considered unlawful to wage war or, for that matter, to continue a state of war in these four months unless, as the Quran points out, the enemy is the first to violate their sanctity. See also note on 2:218. (close)
اُردو
یقیناً اللہ کے نزدیک، جب سے اس نے آسمانوں اور زمین کو پیدا کیا ہے، اللہ کی کتاب میں مہینوں کی گنتی بارہ مہینے ہی ہے۔ اُن میں سے چار حرمت والے ہیں۔ یہی قائم رہنے والا اور قائم رکھنے والا دین ہے۔ پس ان (مہینوں) کے دوران اپنی جانوں پر ظلم نہ کرنا۔ اور (دوسرے مہینوں میں) مشرکوں سے اکٹھے ہو کر لڑائی کرو جس طرح وہ تم سے اکٹھے لڑتے ہیں اور جان لو کہ اللہ متقیوں کے ساتھ ہے۔
اُردو تفسیر صغیر
یقیناً مہینوں کی گنتی اللہ کے نزدیک بارہ مہینے (ہی) ہوتی ہے۔ یہ اللہ کا قانون ہے۔ اس دن سے کہ آسمانوں اور زمین کو اس نے پیدا کیا ہے ان (مہینوں) میں سے چار عزت کے مہینے (کہلاتے) ہیں۔ یہ مضبوط دین ہے۔ پس (چاہیے کہ) ان مہینوں میں اپنی جانوں پر ظلم نہ کیا کرو۔ اور تمام مشرکوں سے لڑو۔ جس طرح کہ وہ سب کے سب تم سے لڑتے ہیں اور یاد رکھو کہ اللہ متقیوں کے ساتھ ہے۔
Français
Suivant la prescription d’Allāh, le nombre des mois auprès d’Allāh a été de douze mois, depuis le jour où Il a créé les cieux et la terre. Quatre d’entre eux sont sacrés. C’est là la religion qui tient ferme. Ne vous faites pas de tort durant ces mois. Et tous ensemble combattez les idolâtres, tout comme tous ensemble ils vous combattent ; et sachez qu’Allāh est avec ceux qui Le craignent.
Español
El recuento de los meses junto a Al-lah ha sido de doce meses, por decreto de Al-lah, desde el día en que creó los cielos y la tierra. De ellos, cuatro son sagrados. Ésta es la religión que permanece. No os perjudiquéis, pues, en ello. Combatid a los idólatras todos juntos como ellos os combaten unidos; y sabed que Al-lah está con el justo.
Deutsch
Siehe, die Anzahl der Monate bei Allah ist zwölf Monate nach dem Gesetz Allahs seit dem Tage, da Er die Himmel und die Erde erschuf. Von diesen sind vier heilig. Das ist der beständige Glaube. Drum versündigt euch nicht in ihnen. Und bekämpfet die Götzendiener insgesamt, wie sie euch bekämpfen insgesamt; und wisset, dass Allah mit den Gottesfürchtigen ist.
اِنَّمَا النَّسِیۡٓءُ زِیَادَۃٌ فِی الۡکُفۡرِ یُضَلُّ بِہِ الَّذِیۡنَ کَفَرُوۡا یُحِلُّوۡنَہٗ عَامًا وَّ یُحَرِّمُوۡنَہٗ عَامًا لِّیُوَاطِـُٔوۡا عِدَّۃَ مَا حَرَّمَ اللّٰہُ فَیُحِلُّوۡا مَا حَرَّمَ اللّٰہُ ؕ زُیِّنَ لَہُمۡ سُوۡٓءُ اَعۡمَالِہِمۡ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ ﴿٪۳۷﴾
إِنَّمَا ٱلنَّسِيٓءُ زِيَادَةٞ فِي ٱلۡكُفۡرِۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُواْ يُحِلُّونَهُۥ عَامٗا وَيُحَرِّمُونَهُۥ عَامٗا لِّيُوَاطِـُٔواْ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّواْ مَا حَرَّمَ ٱللَّهُۚ زُيِّنَ لَهُمۡ سُوٓءُ أَعۡمَٰلِهِمۡۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
English
Surely, the postponement of a Sacred Month is an addition to disbelief. Those who disbelieve are led astray thereby. They allow it one year and forbid it another year, that they may agree in the number of the months which Allah has made sacred, and thus may make lawful what Allah has forbidden. The evil of their deeds is made to seem fair to them. And Allah guides not the disbelieving people.
English Short Commentary
Surely, the postponement[1183] of a Sacred Month is an addition to disbelief. Those who disbelieve are led astray thereby. They allow it one year and forbid it another year, that they may agree in the number of the months which Allah has made sacred, and thus may make lawful what Allah has forbidden. [a]The evil of their deeds is made to seem fair to them. And Allah guides not the disbelieving people.
1183. The reference in this verse is to a long-standing Arab custom. The three successive Sacred Months—Dhul-Qa‘dah, Dhul-Hijjah, Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the Sacred Months, they sometimes would treat a Sacred Month like an ordinary month and an ordinary month like a Sacred One. (close)
English Five Volume Commentary
Surely, the postponement of a Sacred Month is an addition to disbelief. Those who disbelieve are led astray thereby. They allow it one year and forbid it another year, that they may agree in the number of the months which Allah has made sacred, and thus may make lawful what Allah has forbidden. [a]The evil of their deeds is made to seem fair to them. And Allah guides not the disbelieving people.[1197]
1197. Important Words:
النسیء (the postponement) is the noun-substantive from نسأ meaning, he postponed or delayed a thing. They say انسأ اللّٰه اجلهi.e. God postponed the end of his life, viz. He prolonged his life. An Arab would say بایعه بنسیئة i.e. he sold it on credit, i.e. the payment was to be made at a future period. نسی therefore means, postponement; or the postponement of a month, i.e. the transfer of the sanctity of one month to a later month, a custom of the Arabs in their days of ignorance; the month which the Arabs so postponed; the postponement of the time of Pilgrimage, another custom of the Arabs; a postponement of the time of payment of a debt or of the price of a thing sold (Lane & Aqrab).
لیواطئوا (that they may agree in) is derived from واطا which is again derived from وطئی meaning, he trod upon it; he trampledupon it. They say, واطاہ علی الامر i.e. he agreed with him respecting the matter. تواطا القوم علی الامر means the people agreed with each other respecting the affair (Lane & Aqrab).
Commentary:
The reference in this verse, as shown under Important Words, is to a long-standing Arab custom. The three successive sacred months of Dhul-Qa‘dah, Dhul-Hijjah, and Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the sacred months, they sometimes treated a sacred month as an ordinary month and an ordinary month as sacred. This practice is denounced here because it involved fraud and interfered with the security of life guaranteed in these months. The procedure adopted for postponing the observance of a sacred month was generally something like this. When in the month of Dhul-Hijjah, the pilgrims returned from Mina, after having performed the ceremonies of Hajj, an influential man would arise from among the assembly and, according to Arab custom, would say, "I am he whose decree is not to be rejected." Thereupon, the assembly would request him to transfer the sanctity of the next month of Muharram to the following month (Safar). Thus, the sanctity of a month which God had made inviolable was violated with impunity. This artifice, however, was not resorted to every year, but only when it suited their interests or convenience, The Quran has condemned it as an impious innovation, and as evidence of the untrustworthiness of the pagan Arabs, implying that as they could not keep the ordinances of God, they could not be expected to remain true to their engagements with Muslims. (close)
اُردو
یقیناً نَسِئ کفر میں ایک اضافہ ہے۔ اِس سے اُن لوگوں کو جنہوں نے کفر کیا گمراہ کر دیا جاتا ہے۔ کسی سال تو وہ اُسے جائز قرار دیتے ہیں اور کسی سال اُسے حرام قرار دیتے ہیں تاکہ اس کی گنتی پوری رکھیں جسے اللہ نے حُرمت والا قرار دیا ہے، تاکہ وہ اُسے جائز بنا دیں جسے اللہ نے حرام کیا ہے۔ ان کے لئے ان کے اعمال کی برائی خوبصورت کرکے دکھائی گئی ہے اور اللہ کافر قوم کو ہدایت نہیں دیتا۔
اُردو تفسیر صغیر
نَسِیْ ء صرف کفر کے زمانے کی زیادتی ہے جس کے ذریعہ سے کافر لوگ گمراہ ہوتے رہتے ہیں وہ اسے ایک سال حلال قرار دیتے ہیں اور دوسرے سال حرام قرار دیتے ہیں تا کہ وہ مہینوں کو سال کی مقررہ گنتی کے برابر کر دیں اور ان مہینوں کے مطابق کر دیں جن میں جنگ منع ہے (اور اپنی پیدا کردہ تبدیلی کی وجہ سے جو اختلاف ہو گیا ہے اسے پورا کردیں) ان اعمال کی خرابی (شیطان کی طرف سے) ان کو خوبصورت کرکے دکھا دی گئی ہے اور اللہ کافر قوم کو کامیابی کا راستہ نہیں دکھاتا۔
Français
Assurément, c’est un acte de mécréance supplémentaire que d’avancer ou de reporter un Mois Sacré. C’est par-là que ceux qui ne croient pas s’égarent. Une année, ils le rendent légal, et une autre année, ils le rendent illégal, pour pouvoir s’accorder sur le nombre de mois qu’Allāh a rendus sacrés, et ainsi rendre licite ce qu’Allāh leur a interdit. Ainsi leurs méfaits ont été rendus attrayants à leurs yeux. Et Allāh ne guide pas les incroyants.
Español
En verdad, el aplazamiento de un mes sagrado es un aditamento para la incredulidad. Los que no creen se extravían con ello. Lo permiten un año y lo prohíben otro año para ponerse de acuerdo en el número de meses que Al-lah ha hecho sagrados, y poder hacer así lícito lo que Dios ha prohibido. La maldad de sus acciones se les hace parecer justa a sus ojos. Pues Al-lah no guía a las gentes incrédulas.
Deutsch
Das Verschieben (eines Heiligen Monats) ist nur eine Mehrung des Unglaubens. Die Ungläubigen werden dadurch irregeführt. Sie erlauben es im einen Jahr und verbieten es in einem anderen Jahr, damit sie in der Anzahl (der Monate), die Allah heilig gemacht hat, übereinstimmen und so erlaubt machen, was Allah verwehrt hat. Das Böse ihrer Taten wird ihnen schön gemacht. Doch Allah weist dem ungläubigen Volk nicht den Weg.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا مَا لَکُمۡ اِذَا قِیۡلَ لَکُمُ انۡفِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اثَّاقَلۡتُمۡ اِلَی الۡاَرۡضِ ؕ اَرَضِیۡتُمۡ بِالۡحَیٰوۃِ الدُّنۡیَا مِنَ الۡاٰخِرَۃِ ۚ فَمَا مَتَاعُ الۡحَیٰوۃِ الدُّنۡیَا فِی الۡاٰخِرَۃِ اِلَّا قَلِیۡلٌ ﴿۳۸﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِي سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأٓخِرَةِۚ فَمَا مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا قَلِيلٌ
English
O ye who believe! what is the matter with you that, when it is said to you, go forth in the way of Allah, you sink heavily towards the earth? Would you be contented with the present life in preference to the Hereafter? But the enjoyment of the present life is but little, as compared with the Hereafter.
English Short Commentary
O ye who believe; what is the matter with you that, when it is said to you, go forth in the way of Allah, you sink down heavily towards the earth?[1184] [b]Are you contented with the present life in preference to the Hereafter? But [c]the enjoyment of the present life is but little as compared with the Hereafter.
1184. The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army. (close)
English Five Volume Commentary
O ye who believe! what is the matter with you that, when it is said to you, go forth in the way of Allah, you sink heavily towards the earth? [a]Would you be contented with the present life in preference to the Hereafter? [b]But the enjoyment of the present life is but little, as compared with the Hereafter.[1198]
1198. Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! تمہیں کیا ہو جاتا ہے جب تمہیں کہا جاتا ہے کہ اللہ کی راہ میں (جہاد کے لئے) نکلو تو تم بوجھل بن کر زمین کی طرف جھک جاتے ہو۔ کیا تم آخرت کی نسبت دنیا کی زندگی سے راضی ہوگئے ہو؟ پس دنیا کی زندگی کی متاع آخرت میں کچھ (ثابت) نہ ہوگی مگر بہت تھوڑی۔
اُردو تفسیر صغیر
اے مومنو! تم کو کیا ہو گیا ہے کہ جب تم سے کہا جاتا ہے کہ اللہ کے راستہ میں لڑنے کے لئے (سب مل کر) نکلو تو تم لوگ اپنے ملک (کی محبت) کی طرف جھک جاتے ہو کیا تم آخرت کے مقابلہ میں دنیا کی زندگی پسند کرتے ہو؟ (اگر ایسا ہے) تو یاد رکھو کہ دنیا کی زندگی کا سامان آخرت کے مقابلہ میں صرف ایک حقیر چیز ہے۔
Français
Ô vous qui croyez ! Qu’avez-vous donc pour que, lorsqu’il vous est dit : « Partez au combat sur la voie d’Allāh, » vous vous affaissiez lourdement vers la terre ? Etes-vous contents de la vie d’ici-bas de préférence à celle de l’au-delà ? Mais le gain de cette vie-ci est bien peu de chose comparé à celui de l’au-delà.
Español
¡Oh vosotros, los que creéis! ¿Qué os ocurre cuando se os dice: “salid por la causa de Al-lah”, que os quedáis clavados en la tierra? ¿Os contentaréis con la vida presente, prefiriéndola al Más Allá? Mas la ganancia de la vida actual no parecerá sino pequeña e insignificante en el Más Allá.
Deutsch
O die ihr glaubt, was ist mit euch, dass ihr euch schwer zur Erde sinken lasset, wenn euch gesagt wird: "Ziehet aus auf Allahs Weg"? Würdet ihr euch denn mit dem Leben hienieden, statt mit jenem des Jenseits, zufrieden geben? Doch der Genuss des irdischen Lebens ist gar klein, verglichen mit dem künftigen.
اِلَّا تَنۡفِرُوۡا یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا ۬ۙ وَّ یَسۡتَبۡدِلۡ قَوۡمًا غَیۡرَکُمۡ وَ لَا تَضُرُّوۡہُ شَیۡئًا ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۳۹﴾
إِلَّا تَنفِرُواْ يُعَذِّبۡكُمۡ عَذَابًا أَلِيمٗا وَيَسۡتَبۡدِلۡ قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّوهُ شَيۡـٔٗاۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
English
If you do not go forth to fight, He will punish you with a painful punishment, and will choose in your stead a people other than you, and you shall do Him no harm at all. And Allah has full power over all things.
English Short Commentary
If you will not go forth to fight, in the cause of Allah, He will punish you with a painful punishment, and will choose in your stead a people other than you, and you shall do Him no harm at all. And Allah has full power over all things.
English Five Volume Commentary
If you do not go forth to fight, He will punish you with a painful punishment, and will choose in your stead a people other than you, and you shall do Him no harm at all. And Allah has full power over all things.
اُردو
اگر تم (جہاد کے لئے) نہ نکلو گے تو وہ تمہیں ایک دردناک عذاب دے گا اور تمہاری بجائے ایک اور قوم تبدیل کر لائے گا اور تم اُسے (یعنی اللہ کو) کچھ بھی نقصان نہیں پہنچا سکو گے۔ اور اللہ ہر چیز پر جسے وہ چاہے دائمی قدرت رکھتا ہے۔
اُردو تفسیر صغیر
اگر تم (سب مل کر اللہ کے راستہ میں) لڑنے کے لئے نکلو گے تو وہ تم کو دردناک عذاب دے گا اور تمہارے سوا ایک اور قوم کو بدل کر لے آئے گا اور تم اسے (یعنی اللہ کو) کوئی نقصان نہیں پہنچا سکو گے اور اللہ ہر چیز پر (جس کے کرنے کا وہ ارادہ کرے) قادر ہے۔
Français
Si vous ne partez pas au combat pour la cause d’Allāh, Il vous infligera un châtiment douloureux, et amènera à votre place un autre peuple que vous, et vous ne Lui nuirez en aucune façon ; Et Allāh a le pouvoir de faire tout ce qu’Il veut.
Español
Si no partís al combate, Él os castigará con un castigo doloroso, y elegirá en vuestro lugar a un pueblo distinto a vosotros, y no podréis perjudicarle en absoluto. Pues Al-lah tiene pleno poder sobre todas las cosas.
Deutsch
Wenn ihr nicht auszieht, wird Er euch strafen mit schmerzlicher Strafe und wird an eurer Stelle ein anderes Volk erwählen, und ihr werdet Ihm gewiss keinen Schaden tun. Und Allah hat Macht über alle Dinge.