قُلۡ اَنۡفِقُوۡا طَوۡعًا اَوۡ کَرۡہًا لَّنۡ یُّتَقَبَّلَ مِنۡکُمۡ ؕ اِنَّکُمۡ کُنۡتُمۡ قَوۡمًا فٰسِقِیۡنَ ﴿۵۳﴾
قُلۡ أَنفِقُواْ طَوۡعًا أَوۡ كَرۡهٗا لَّن يُتَقَبَّلَ مِنكُمۡ إِنَّكُمۡ كُنتُمۡ قَوۡمٗا فَٰسِقِينَ
English
Say, ‘Spend willingly or unwillingly, it shall not be accepted from you. You are indeed a disobedient people.’
English Short Commentary
Say, ‘Spend willingly or unwillingly, it shall not be accepted[1191] from you. You are indeed a disobedient people.’
1191. Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations. (close)
English Five Volume Commentary
Say, ‘Spend willingly or unwillingly, it shall not be accepted from you. You are indeed a disobedient people.’[1209]
1209. Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations. (close)
اُردو
تو کہہ دے کہ خواہ تم خوشی سے خرچ کرو خواہ کراہت کے ساتھ، ہرگز تم سے قبول نہیں کیا جائے گا۔ یقیناً تم ایک بدکردار قوم ہو۔
اُردو تفسیر صغیر
تو (ان سے) کہہ دے کہ خواہ خوشی سے خرچ کرو خواہ ناخوشی سے۔ تم سے کسی صورت میں (تمہارا صدقہ) قبول نہ کیا جائے گا کیونکہ تم تو اطاعت سے نکل جانے والی قوم ہو۔
Français
Dis : « Dépensez de plein gré ou à contre-cœur ; rien ne sera accepté de votre part. Vous êtes en vérité un peuple désobéissant. »
Español
Diles: “Aunque gastéis voluntaria o involuntariamente, no se os aceptará. Sois, en realidad, un pueblo desobediente”.
Deutsch
Sprich: "Spendet nur, willig oder unwillig, es wird von euch doch nicht angenommen. Denn wahrlich, ihr seid ein ungehorsames Volk."
وَ مَا مَنَعَہُمۡ اَنۡ تُقۡبَلَ مِنۡہُمۡ نَفَقٰتُہُمۡ اِلَّاۤ اَنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَ بِرَسُوۡلِہٖ وَ لَا یَاۡتُوۡنَ الصَّلٰوۃَ اِلَّا وَ ہُمۡ کُسَالٰی وَ لَا یُنۡفِقُوۡنَ اِلَّا وَ ہُمۡ کٰرِہُوۡنَ ﴿۵۴﴾
وَمَا مَنَعَهُمۡ أَن تُقۡبَلَ مِنۡهُمۡ نَفَقَٰتُهُمۡ إِلَّآ أَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأۡتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمۡ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمۡ كَٰرِهُونَ
English
And nothing has deprived them of the acceptance of their contributions save that they disbelieve in Allah and His Messenger. And they come not to Prayer except lazily and they make no contribution save reluctantly.
English Short Commentary
And nothing prevents that their contributions should be accepted from them save that they disbelieve in Allah and His Messenger. And [a]they come not to Prayer except lazily and they spend not in the way of Allah but reluctantly.
English Five Volume Commentary
And nothing has deprived them of the acceptance of their contributions save that they disbelieve in Allah and His Messenger. And [a]they come not to Prayer except lazily and they make no contribution save reluctantly.[1210]
1210. Commentary:
Good works are of two kinds: (1) those done for the purification of one’s own soul, of which Prayer is the most important, and (2) those done for the uplift of one’s community, of which Zakah or other similar subscriptions form an important part. Hypocrites, the verse points out, are lazy and reluctant in both these fields. (close)
اُردو
اور انہیں کسی چیز نے اس بات سے محروم نہیں کیا کہ ان سے ان کے اموال قبول کئے جائیں سوائے اس کے کہ وہ اللہ اور اس کے رسول کا انکار کر بیٹھے تھے نیز یہ کہ وہ نماز کے قریب نہیں آتے تھے مگر سخت سستی کی حالت میں۔ اور خرچ بھی نہیں کرتے تھے مگر ایسی حالت میں کہ وہ سخت کراہت محسوس کرتے تھے۔
اُردو تفسیر صغیر
اور اللہ اور اس کے رسول کے انکار کرنے کے سوا اور اس بات کے سوا کہ وہ نماز بہت سستی سے پڑھتے تھے اور خدا کی راہ میں ناخوشی سے خرچ کرتے تھے ان کے صدقات کے قبول کرنے کو کس نے روکا ہے۔
Français
Et rien n’empêche leurs contributions d’être acceptées, sauf qu’ils ne croient pas en Allāh et en Son Messager. Et ils ne se rendent à la Prière que dans la paresse et ils ne donnent qu’à contre-cœur pour la cause d’Allāh.
Español
Y nada les ha privado de la aceptación de sus contribuciones excepto el no creer en Al-lah y en Su Mensajero. Pues sólo acuden a la Oración perezosamente y no hacen sus contribuciones sino a disgusto.
Deutsch
Nichts anderes verhindert die Annahme ihrer Spenden, als dass sie nicht an Allah und an Seinen Gesandten glauben und nur mit Trägheit zum Gebet kommen und ihre Spenden nur widerwillig geben.
فَلَا تُعۡجِبۡکَ اَمۡوَالُہُمۡ وَ لَاۤ اَوۡلَادُہُمۡ ؕ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُعَذِّبَہُمۡ بِہَا فِی الۡحَیٰوۃِ الدُّنۡیَا وَ تَزۡہَقَ اَنۡفُسُہُمۡ وَ ہُمۡ کٰفِرُوۡنَ ﴿۵۵﴾
فَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ
English
So let not their wealth nor their children excite thy wonder. Allah only intends to punish them therewith in the present life and that their souls may depart while they are disbelievers.
English Short Commentary
So [b]let not their wealth nor their children excite thy wonder. Allah only intends to punish them therewith[1192] in the present life and that their souls may depart while they are disbelievers.
1192. Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause. (close)
English Five Volume Commentary
So [b]let not their wealth nor their children excite thy wonder. Allah only intends to punish them therewith in the present life and that their souls may depart while they are disbelievers.[1211]
1211. Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful. (close)
اُردو
پس اُن کے اموال اور اُن کی اولادیں تیرے لئے کوئی کشش پیدا نہ کریں۔ یقیناً اللہ کا یہی منشاءہے کہ ان کو انہی کے ذریعہ اس دنیا کی زندگی ہی میں عذاب دے اور ان کی جانیں اس حالت میں نکلیں کہ وہ کافر ہوں۔
اُردو تفسیر صغیر
پس تجھے ان کے مال اور ان کی اولادیں تعجب میں نہ ڈالیں۔ اللہ صرف یہ چاہتا ہے کہ ان (مالوں اور اولادوں) کے ذریعہ سے ان کو اس دنیا کی زندگی میں عذاب دے اور یہ کہ ان کی جانیں ایسے وقت میں نکلیں کہ وہ منکر ہی ہوں۔
Français
. Que leurs biens et leurs enfants ne t’émerveillent pas. Allāh ne veut par là que les châtier dans la vie présente et faire partir leur âme pendant qu’ils sont en état de mécréance.
Español
Por tanto, que no te admiren ni sus riquezas ni sus hijos. Al-lah sólo pretende castigarlos con ellos en la vida presente y que sus almas expiren mientras siguen siendo incrédulos.
Deutsch
Wundere dich weder über ihr Gut noch über ihre Kinder. Allah will sie damit nur strafen im irdischen Leben, und ihre Seelen sollen abscheiden, während sie Ungläubige sind.
وَ یَحۡلِفُوۡنَ بِاللّٰہِ اِنَّہُمۡ لَمِنۡکُمۡ ؕ وَ مَا ہُمۡ مِّنۡکُمۡ وَ لٰکِنَّہُمۡ قَوۡمٌ یَّفۡرَقُوۡنَ ﴿۵۶﴾
وَيَحۡلِفُونَ بِٱللَّهِ إِنَّهُمۡ لَمِنكُمۡ وَمَا هُم مِّنكُمۡ وَلَٰكِنَّهُمۡ قَوۡمٞ يَفۡرَقُونَ
English
And they swear by Allah that they are indeed of you, while they are not of you, but they are a people who are timorous.
English Short Commentary
And they swear by Allah that they are indeed of you, while they are not of you, but they are a cowardly people.
English Five Volume Commentary
And they swear by Allah that they are indeed of you, while they are not of you, but they are a people who are timorous.[1212]
1212. Important Words:
یفرقون (are timorous) is derived from فرق which means, he feared or was afraid or he became frightened. They say فرقت منكi.e. I feared thee or I was in fear of thee. فرق علیه means, he feared for him. فرق also means, he entered into a wave and dived therein (Lane).
Commentary:
As the Muslims predominated at Medina, the hypocrites who lacked moral courage had to conceal their infidelity and even outwardly became Muslims to secure worldly advantages. They had no faith in their hearts, but they did not possess the courage to openly give vent to their real feelings. (close)
اُردو
اور وہ اللہ کی قسمیں کھاتے ہیں کہ یقیناً وہ تمہی میں سے ہیں حالانکہ وہ تم میں سے نہیں لیکن وہ ایک بزدل قوم ہیں۔
اُردو تفسیر صغیر
اور وہ اس بات پر اللہ کی قسمیں کھاتے ہیں کہ وہ تم میں سے ہیں حالانکہ وہ تم میں سے نہیں ہیں بلکہ وہ ایک ایسی جماعت ہیں جو سخت بزدل ہے۔
Français
. Et ils jurent par Allāh qu’ils sont assurément des vôtres, alors qu’ils ne sont nullement des vôtres ; mais ce sont des gens lâches.
Español
Juran por Al-lah que son realmente de los vuestros, cuando no lo son, ya que son unas gentes cobardes.
Deutsch
Und sie schwören bei Allah, dass sie wahrhaftig zu euch gehören, doch sie gehören nicht zu euch, sondern sie sind ein Volk von Furchtsamen.
لَوۡ یَجِدُوۡنَ مَلۡجَاً اَوۡ مَغٰرٰتٍ اَوۡ مُدَّخَلًا لَّوَلَّوۡا اِلَیۡہِ وَ ہُمۡ یَجۡمَحُوۡنَ ﴿۵۷﴾
لَوۡ يَجِدُونَ مَلۡجَـًٔا أَوۡ مَغَٰرَٰتٍ أَوۡ مُدَّخَلٗا لَّوَلَّوۡاْ إِلَيۡهِ وَهُمۡ يَجۡمَحُونَ
English
If they could find a place of refuge, or caves, or even a hole to enter, they would surely turn thereto, rushing uncontrollably.
English Short Commentary
If they could find a place of refuge, or caves, or even a hole to enter, they would surely turn thereto, rushing in uncontrollable haste.
English Five Volume Commentary
If they could find a place of refuge, or caves, or even a hole to enter, they would surely turn thereto, rushing uncontroll-ably.[1213]
1213. Important Words:
یجمحون (rushing uncontrollably) is derived from جمح. They say جمح الفرس i.e. the horse broke loose or ran way and went at random so as not to be turned by anything; or it ran so as to have the mastery over its rider. جمح الرجل means, the man went at random without consideration or aim and not obeying a guide to the right course. جمح مرادہ means, the object of his desire baffled his efforts to attain it. The words ھم یجمحون mean, they hasten or go quickly so that nothing turns them back, like horses that become ungovernable by their riders (Lane & Aqrab).
Commentary:
The preceding verse speaks of the extreme fear of the hypocrites. As one, who is in a state of fear, generally takes to one of the three possible places of rescue, the present verse refers to all those three places, whether real or supposed. These are (1) ملجأ i.e. place of refuge; (2) مغارات i.e. caves; and (3) مدخلا i.e. a hole or a burrow. The first idea of a man in fright is to go to his friends and seek refuge with them. This is referred to in the word ملجأ (place of refuge). If, however, one has no friend to go to, one seeks the shelter of nature in a cave, etc. This is spoken of in the word مغارات (caves). But there may be occasions when even a cave is not available for shelter. In such a case, a frightened man tries to hide his head in any hole or burrow that may happen to be near, just as an animal in fright does. This is referred to in the word مدخلا (hole). Thus, the verse refers to the extreme fear of the hypocrites which they feel when confronted with an opportunity to fight in the way of God. (close)
اُردو
اگر وہ کوئی پناہ گاہ یا غار یا کوئی چھپنے کی جگہ پائیں تو وہ ضرور اس کی طرف اس طرح مُڑیں گے کہ تیزی سے جھپٹ رہے ہوں گے۔
اُردو تفسیر صغیر
اگر وہ کوئی پناہ کی جگہ یا چھپ رہنے کے لئے غار یا بیٹھ رہنے کے لئے کوئی ٹھکانہ پائیں تو وہ پیٹھ پھیر کر دوڑتے ہوئے ادھر چلے جائیں گے۔
Français
. S’ils pouvaient trouver un refuge ou des cavernes ou même un trou pour y entrer, ils s’y dirigeraient assurément tout en se précipitant à corps perdu.
Español
Si pudieran encontrar un lugar en el que refugiarse, o cavernas, o incluso un agujero en el que entrar, ciertamente irían a él, corriendo a toda prisa.
Deutsch
Könnten sie nur einen Zufluchtsort finden oder Höhlen oder ein Schlupfloch, sie würden sich gewiss in wilder Hast dorthin wenden.
وَ مِنۡہُمۡ مَّنۡ یَّلۡمِزُکَ فِی الصَّدَقٰتِ ۚ فَاِنۡ اُعۡطُوۡا مِنۡہَا رَضُوۡا وَ اِنۡ لَّمۡ یُعۡطَوۡا مِنۡہَاۤ اِذَا ہُمۡ یَسۡخَطُوۡنَ ﴿۵۸﴾
وَمِنۡهُم مَّن يَلۡمِزُكَ فِي ٱلصَّدَقَٰتِ فَإِنۡ أُعۡطُواْ مِنۡهَا رَضُواْ وَإِن لَّمۡ يُعۡطَوۡاْ مِنۡهَآ إِذَا هُمۡ يَسۡخَطُونَ
English
And among them are those who find fault with thee in the matter of alms. If they are given thereof, they are content; but if they are not given thereof, behold! they are discontented.
English Short Commentary
And among them are those [c]who find fault with thee with respect to the division of alms. If they are given thereof, they are pleased; but if they are not given thereof, behold! they are indignant.
English Five Volume Commentary
And among them are those [a]who find fault with thee in the matter of alms. If they are given thereof, they are content; but if they are not given thereof, behold! they are discontented.[1214]
1214. Important Words:
یلمزك (find fault with thee) is derived from لمز. They say لمزہ i.e. he made a sign to him with the eye or the head, etc.; he blamed or found fault with him; he spoke evil of him. It also means, he pushed or impelled or repelled him. لمزة occurring elsewhere in the Quran (104:2) means, one who blames or reproaches or finds fault with others much or habitually; one who speaks evil of others and defames them; a separator of companions and friends, who goes about with calumny (Lane).
Commentary:
As the hypocrites had joined Muslims to secure worldly advantages, therefore, if they were given something out of Zakah or legal alms, they were pleased; but if they failed to get anything, they grumbled and began to find fault with the Prophet. This is one of the unmistakable signs of a hypocrite. (close)
اُردو
اور ان میں سے ایسے بھی ہیں جو تجھ پر صدقات کے بارہ میں الزام لگاتے ہیں۔ اگر ان (صدقات) میں سے کچھ انہیں دے دیا جائے تو خوش ہو جاتے ہیں اور اگر اُنہیں ان میں سے نہ دیا جائے تو وہ فوراً ناراض ہوجاتے ہیں۔
اُردو تفسیر صغیر
اور ان میں سے کچھ (منافق) ایسے ہیں جو صدقات کے بارہ میں تجھ پر الزام لگاتے ہیں۔ اگر ان صدقات میں سے کچھ ان کو دے دیا جائے تو وہ راضی ہو جاتے ہیں‘ اور اگر ان میں سے انہیں کچھ نہ دیا جائے تو فوراً خفا ہو جاتے ہیں۔
Français
. Et il en est parmi eux qui trouvent à redire contre toi au sujet du partage des aumônes. S’ils en reçoivent, ils sont contents ; mais s’ils n’en reçoivent pas, voilà qu’ils sont mécontents !
Español
Y entre ellos están quienes encuentran falta en ti en el asunto de las limosnas. Si se les da de ellas se sienten satisfechos; pero si no se les da, he ahí que se muestran descontentos.
Deutsch
Unter ihnen sind jene, die dir wegen der Almosen Vorwürfe machen. Erhalten sie davon, so sind sie zufrieden; erhalten sie aber nicht davon, siehe, dann sind sie verdrossen.
وَ لَوۡ اَنَّہُمۡ رَضُوۡا مَاۤ اٰتٰٮہُمُ اللّٰہُ وَ رَسُوۡلُہٗ ۙ وَ قَالُوۡا حَسۡبُنَا اللّٰہُ سَیُؤۡتِیۡنَا اللّٰہُ مِنۡ فَضۡلِہٖ وَ رَسُوۡلُہٗۤ ۙ اِنَّاۤ اِلَی اللّٰہِ رٰغِبُوۡنَ ﴿٪۵۹﴾
وَلَوۡ أَنَّهُمۡ رَضُواْ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُواْ حَسۡبُنَا ٱللَّهُ سَيُؤۡتِينَا ٱللَّهُ مِن فَضۡلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ
English
Had they but been content with what Allah and His Messenger had given them and said, ‘Sufficient for us is Allah; Allah will give us of His bounty, and so will His Messenger; to Allah do we turn in supplication,’ it would have been better for them.
English Short Commentary
And if they had been content with what Allah and His Messenger had given them and had said, ‘Sufficient for us is Allah; Allah will give us of His bounty, and so will His Messenger; to Allah do we turn in supplication,’ it would have been better for them.
English Five Volume Commentary
And if they had been content with what Allah and His Messenger had given them and said, ‘Sufficient for us is Allah; Allah will give us of His bounty, and so will His Messenger. To Allah do we turn in supplication,’ it would have been better for them.
اُردو
اور کاش وہ اس پر راضی ہو جاتے جو اللہ اور اس کے رسول نے انہیں عطا کیا اور کہتے کہ اللہ ہمیں کافی ہے (اور) اللہ ضرور ہمیں اپنے فضل سے (بہت کچھ) عطا کرے گا اور اس کا رسول بھی، یقیناً ہم اللہ ہی کی طرف دِلی چاہت سے مائل ہیں۔
اُردو تفسیر صغیر
اور اگر وہ اللہ اور اس کے رسول کی عطا پر خوش ہو جاتے اور یہ کہتے کہ اللہ ہی ہمارے لئے کافی ہے (اگر ہمیں تنگی ہوگی تو) اللہ اپنے فضل سے ہمیں دے گا اور (اسی طرح) اس کا رسول بھی۔ ہم تو اپنے اللہ کی طرف جھکنے والے ہیں (تو یہ ان کے لئے بہتر ہوتا)
Français
. Si au moins ils s’étaient contentés de ce qu’Allāh et Son Messager leur avaient accordé et avaient dit : « Allāh, de même que Son Messager, nous suffit ; assurément Allāh nous accordera de Sa munificence ; c’est vers Allāh que nous nous tournons mûs d’un désir ardent, » cela aurait mieux valu pour eux.
Español
Si hubiesen estado satisfechos con lo que Al-lah y Su Mensajero les dieron y dijeran: “Para nosotros nos basta con Al-lah y Su Mensajero; ciertamente Al-lah nos dará de Su magnanimidad; a Al-lah nos dirigimos suplicantes”, habría sido mejor para ellos.
Deutsch
Wären sie mit dem zufrieden gewesen, was Allah und Sein Gesandter ihnen gegeben, und hätten sie nur gesagt: "Unsere Genüge ist Allah: Allah wird uns geben aus Seiner Fülle, und ebenso Sein Gesandter. Zu Allah kehren wir uns als Bittende!"
اِنَّمَا الصَّدَقٰتُ لِلۡفُقَرَآءِ وَ الۡمَسٰکِیۡنِ وَ الۡعٰمِلِیۡنَ عَلَیۡہَا وَ الۡمُؤَلَّفَۃِ قُلُوۡبُہُمۡ وَ فِی الرِّقَابِ وَ الۡغٰرِمِیۡنَ وَ فِیۡ سَبِیۡلِ اللّٰہِ وَ ابۡنِ السَّبِیۡلِ ؕ فَرِیۡضَۃً مِّنَ اللّٰہِ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۶۰﴾
۞إِنَّمَا ٱلصَّدَقَٰتُ لِلۡفُقَرَآءِ وَٱلۡمَسَٰكِينِ وَٱلۡعَٰمِلِينَ عَلَيۡهَا وَٱلۡمُؤَلَّفَةِ قُلُوبُهُمۡ وَفِي ٱلرِّقَابِ وَٱلۡغَٰرِمِينَ وَفِي سَبِيلِ ٱللَّهِ وَٱبۡنِ ٱلسَّبِيلِۖ فَرِيضَةٗ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
English
The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer — an ordinance from Allah. And Allah is All-Knowing, Wise.
English Short Commentary
The alms[1193] are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer— an ordinance from Allah. And Allah is All-Knowing, Wise.
1193. Sadaqat here means, obligatory alms, i.e. Zakat. The verse defines the objects and persons on whom Zakat is to be spent: (a) Fuqara’ (from the root Faqara which means, it broke the vertebrae of his back—Lane) i.e. those broken with poverty or disease. (b) Masakin, i.e. those possessing the ability to work but lacking the means thereof. (c) Those employed in collecting the Zakat or in keeping an account thereof or in the performance of any other duty connected with it. (d) New converts to Islam in need of monetary help. (e) Slaves, captives and such other persons as are called upon to pay blood- money to secure their freedom. (f) Those unable to pay their debts or have suffered extraordinary loss in business, etc. (g) Any noble cause. (h) Those stranded on a journey for lack of money or those who travel in search of knowledge or for promoting social relations. (close)
English Five Volume Commentary
The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer—an ordinance from Allah. And Allah is All-Knowing, Wise.[1215]
1215. Important Words:
صدقات (alms) is the plural of and here signifies Zakah. See also 4:5.
الفقراء (the poor) is the plural of فقیر which is derived from) فقر (faqara) which means, he dug the ground or he dug a well to draw forth water; or he bored or perforated beads, etc. فقر البعیر means, he made an incision in the nose of the camel to render it tractable. فقرہ also means, he broke the فقار or vertebrae of his back. فقر (faqura) or فقر (faqira) or افتقرmeans, he was or became poor or needy. فقر (faqrun) means, poverty, want or need; the state of a man when he has only what suffices for his household. فقیر means, poor or needy; one having only what suffices for his household; one who has only a bare sufficiency of food; one who is crippled by disease; one who has no trade or has only a mean trade. The word (one who possesses only what is barely sufficient) differs from مسکین (for which see below) which means, one who possesses nothing, altogether destitute. Some authorities however differ from this view (Lane). See also 2:269.
المساکین (the needy) is the plural of مسکین which is derived from سکن which means, he or it was or became still, motionless or stationary or quiet or clam. مسکین means, lowly, humble or submissive; low, abject or in a state of humiliation; weak, subdued or suppressed; poor; destitute, i.e. possessing nothing; or possessing somewhat; rendered by poverty to have little power of motion. Authorities differ as to who is in a worse condition—فقیر or مسکین (Lane).
Commentary:
In the previous verse reference was made to the displeasure of the hypocrites if they were not given a share in the Zakah. The present verse defines the objects for which Zakah is to be spent and these, as the verse explains, are eight in number.
The first-mentioned class, i.e. فقراء (the poor), signifies those broken or perforated with poverty or disease, whereas, the second-mentioned class, i.e. مساکین (the needy) signifies those rendered motionless through want of means, e.g. the unemployed, or those possessing the ability to work but lacking the means thereof.
The words, those employed in connection therewith, signify those who are employed in collecting Zakah, or in keeping an account thereof or in the performance of any other duty connected therewith.
The words, whose hearts are to be reconciled, mean those whose hearts are sincerely inclined towards Islam but who, owing to their having become disconnected with their former society, stand in need of monetary help. The term extends to new converts also.
The word, slaves, signifies, besides actual slaves, captives and such persons as are called upon to pay blood money to secure their freedom.
The expression, for those in debt, means those who are unable to pay their debts or those who have suffered an extraordinary loss in trade, etc.
The words, for the cause of Allah, imply every good or pious work commanded by God.
The term ابن السبیل (the wayfarer) includes those stranded on a journey for lack of money; or those who travel in search of knowledge or for promoting social relations. See also 2:178. (close)
اُردو
صدقات تو محض محتاجوں اور مسکینوں اور اُن (صدقات) کا انتظام کرنے والوں اور جن کی تالیفِ قلب کی جا رہی ہو اور گردنوں کو آزاد کرانے اور چٹی میں مبتلا لوگوں اور اللہ کی راہ میں عمومی خرچ کرنے اور مسافروں کے لئے ہیں۔ یہ اللہ کی طرف سے ایک فرض ہے اور اللہ دائمی علم رکھنے والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
صدقات تو صرف فقراء اور مساکین کے لئے ہیں اور ان کے لئے جو ان صدقات کے جمع کرنے کے لئے مقرر کیے گئے ہیں۔ نیز ان کے لئے جن کے دلوں کو (اپنے ساتھ) جوڑنا مطلوب ہو اور اسی طرح قیدیوں اور قرض داروں کے لئے اور (ان کے لئے جو) اللہ کے راستہ میں (جنگ کرتے ہیں) اور مسافروں کے لئے یہ فرض اللہ کا مقرر کردہ ہے اور اللہ بہت جاننے والا (اور) بڑی حکمت والا ہے۔
Français
Les aumônes ne sont que pour les pauvres et les nécessiteux, et pour les employés qui en sont chargés, et pour ceux dont le cœur a besoin de réconciliation, et pour l’affranchissement des esclaves, et pour ceux qui ont des dettes, et pour la cause d’Allāh, et pour le voyageur – tel est le décret d’ Allāh. Et Allāh est Omniscient, Sage.
Español
Las limosnas son únicamente para los pobres y necesitados, para los empleados en relación con ellos, para aquellos cuyos corazones deben reconciliarse, para la liberación de los esclavos, para los que tienen deudas, para la causa de Al-lah y para el viajero: he aquí una orden de Al-lah. Pues Al-lah es el Omnisciente, Sabio.
Deutsch
Die Almosen sind nur für die Armen und Bedürftigen und für die mit ihrer Verwaltung Beauftragten und für die, deren Herzen versöhnt werden sollen, für die (Befreiung von) Sklaven und für die Schuldner, für die Sache Allahs und für den Wanderer: eine Vorschrift von Allah. Und Allah ist allwissend, allweise.
وَ مِنۡہُمُ الَّذِیۡنَ یُؤۡذُوۡنَ النَّبِیَّ وَ یَقُوۡلُوۡنَ ہُوَ اُذُنٌ ؕ قُلۡ اُذُنُ خَیۡرٍ لَّکُمۡ یُؤۡمِنُ بِاللّٰہِ وَ یُؤۡمِنُ لِلۡمُؤۡمِنِیۡنَ وَ رَحۡمَۃٌ لِّلَّذِیۡنَ اٰمَنُوۡا مِنۡکُمۡ ؕ وَ الَّذِیۡنَ یُؤۡذُوۡنَ رَسُوۡلَ اللّٰہِ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۶۱﴾
وَمِنۡهُمُ ٱلَّذِينَ يُؤۡذُونَ ٱلنَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٞۚ قُلۡ أُذُنُ خَيۡرٖ لَّكُمۡ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ وَرَحۡمَةٞ لِّلَّذِينَ ءَامَنُواْ مِنكُمۡۚ وَٱلَّذِينَ يُؤۡذُونَ رَسُولَ ٱللَّهِ لَهُمۡ عَذَابٌ أَلِيمٞ
English
And among them are those who annoy the Prophet and say, ‘He gives ear to all.’ Say, ‘His giving ear to all is good for you; he believes in Allah and believes the Faithful, and is a mercy for those of you who believe.’ And those who annoy the Messenger of Allah shall have a grievous punishment.
English Short Commentary
And among them are those who annoy the Prophet and say, ‘He is all ear.’[1194] Say, ‘His giving ear to all is for your good; he believes in Allah and believes the Faithful, and is [a]a mercy for those of you who believe.’ And those who annoy the Messenger of Allah shall have a grievous punishment.
1194. Udhun (lit. meaning an ear) signifies, one who listens to and believes in everything that is said to him. Of the many contemptuous and disparaging remarks that the Holy Prophet’s traducers made about him one was that he listened to and readily believed as true all reports that were conveyed to him so that he had become, as it were, the very organ of hearing. (close)
English Five Volume Commentary
And among them are those who annoy the Prophet and say, ‘He gives ear to all.’ Say, ‘His giving ear to all is good for you; he believes in Allah and believes in Allah and believes the Faithful, and is [a]a mercy for those of you who believe.’ And those who annoy the Messenger of Allah shall have a grievous punishment.[1216]
1216. Commentary:
The hypocrites, by using the words, ھو اذن i.e. he gives ear to all, (lit. "he is all ear") with regard to the Holy Prophet, meant to say that he was always listening to the reports of his reporters and thus, by reason of the excess of this practice, he had become, as it were, the very organ of hearing. The verse replies to this taunt of the hypocrites by saying that the Prophet did indeed receive reports but this practice was essential for good administration; for if he who is in power does not keep himself well-informed, he cannot rule with justice.
Moreover, by using the words, is good for you, the verse hints that though the Prophet did listen to reports about the machinations of the hypocrites, he never punished them merely on the basis of these reports without first ascertaining whether they were true or false, and even when they proved to be true, he very often pardoned them. So, it was not right for them to taunt him for keeping himself informed of what went on around him. (close)
اُردو
اور ان میں سے ایسے لوگ بھی ہیں جو نبی کو دکھ پہنچاتے ہیں اور کہتے ہیں یہ تو کان ہی کان ہے۔ تُو کہہ دے ہاں وہ سر تا پا کان تمہاری بھلائی کے لئے ہے۔ وہ اللہ پر ایمان لاتا ہے اور مومنوں کی مانتا ہے اور ان لوگوں کے لئے جو تم میں سے ایمان لائے ہیں رحمت ہے۔ اور وہ لوگ جو اللہ کے رسول کو دکھ دیتے ہیں ان کے لئے دردناک عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
اور ان میں سے بعض ایسے (منافق) بھی ہیں جو نبی کو دکھ دیتے ہیں اور کہتے ہیں کہ وہ تو (کان ہی) کان ہے تو کہہ دے کہ وہ تمہارے لئے بھلائی سننے کے کان رکھتا ہے وہ اللہ پر ایمان لاتا ہے اور جو تم میں سے مومن ہوں ان (کے وعدوں) پر (بھی) یقین رکھتا ہے اور مومنوں کے لئے رحمت کا موجب ہے‘ اور وہ لوگ جو اللہ کے رسول کو دکھ پہنچاتے ہیں ان کے لئے دردناک عذاب ہے۔
Français
Et parmi eux se trouvent ceux qui blessent le Prophète et disent, « Il est toute ouïe. » Dis : « Son inclination à écouter tout le monde est une bonne chose pour vous ; il croit en Allāh, et a confiance dans les croyants, et il est une miséricorde pour ceux d’entre vous qui croient. » Et ceux qui blessent le Messager d’Allāh auront un châtiment douloureux.
Español
Y entre ellos están quienes ofenden al Profeta, diciendo: “Él es todo oídos”. Diles: “Su disposición a escuchar a todos es excelente para vosotros: él cree en Al-lah y tiene confianza en los creyentes, y es una misericordia para aquellos de vosotros que creen”. Pero quienes molesten al Mensajero de Al-lah tendrán un doloroso castigo.
Deutsch
Und unter ihnen sind jene, die den Propheten kränken und sagen: "Er ist ein Ohr." Sprich: "Ein Ohr euch zum Guten: er glaubt an Allah und glaubt den Gläubigen und ist eine Barmherzigkeit denen unter euch, die gläubig sind." Und die den Gesandten Allahs kränken, denen wird schmerzliche Strafe.
یَحۡلِفُوۡنَ بِاللّٰہِ لَکُمۡ لِیُرۡضُوۡکُمۡ ۚ وَ اللّٰہُ وَ رَسُوۡلُہٗۤ اَحَقُّ اَنۡ یُّرۡضُوۡہُ اِنۡ کَانُوۡا مُؤۡمِنِیۡنَ ﴿۶۲﴾
يَحۡلِفُونَ بِٱللَّهِ لَكُمۡ لِيُرۡضُوكُمۡ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرۡضُوهُ إِن كَانُواْ مُؤۡمِنِينَ
English
They swear by Allah to you to please you; but Allah and His Messenger are more worthy that they should please him and God, if they are believers.
English Short Commentary
[b]They swear by Allah to you to please you; but Allah with His Messenger has greater right that they should please Him if they are believers.
English Five Volume Commentary
[a]They swear by Allah to you to please you; but Allah and His Messenger are more worthy that they should please him and God, if they are believers.[1217]
1217. Commentary:
The hypocrites used to try to please influential Muslims by making pious professions of good faith. The verse exposes their real motives by saying that if they were really sincere in their professions, they ought to have first tried to please the Prophet, who was their Leader and Master. As they had never done so, their dishonesty was established; and Muslims were, therefore, warned to be ever on their guard against the wiles of the hypocrites and not to allow themselves to be deceived by their flattery. (close)
اُردو
وہ تمہارے سامنے اللہ کی قسمیں کھاتے ہیں تاکہ تمہیں راضی کریں حالانکہ اللہ اور اس کا رسول اس بات کے زیادہ حقدار ہیں کہ وہ اُسے راضی کرتے اگر وہ مومن تھے۔
اُردو تفسیر صغیر
وہ تمہارے خوش کرنے کے لئے اللہ کی قسمیں کھاتے ہیں۔ حالانکہ اللہ بھی اور اس کا رسول بھی زیادہ حق دار ہیں کہ اس کو خوش کیا جائے۔ بشرطیکہ یہ (منافق) سچے مومن ہوں۔
Français
Ils jurent par Allāh devant vous pour vous plaire ; mais Allāh et Son Messager sont plus dignes qu’ils lui plaisent et plaisent à Allāh s’ils sont croyants.
Español
Os juran por Al-lah para complaceros; pero Al-lah y Su Mensajero son más dignos de que les agraden a él y a Dios, si son creyentes.
Deutsch
Sie schwören euch bei Allah, um euch zu gefallen; jedoch Allah und Sein Gesandter sind würdiger, so dass sie Ihm gefallen sollten, wenn sie Gläubige sind.