Word فَإِمَّا - Quran Morphology

English - Hazrat Molavi Sher Ali ^ra

And when you meet in regular battle those who disbelieve, smite their necks; and, when you have overcome them, bind fast the fetters — then afterwards either release them as a favour or by taking ransom — until the war lays down its burdens. That is the ordinance. And if Allah had so pleased, He could have punished them Himself, but He has willed that He may try some of you by others. And those who are killed in the way of Allah — He will never render their works vain.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

پس جب تم ان لوگوں سے بِھڑ جاؤ جنہوں نے کفر کیا تو گردنوں پر وار کرنا یہاں تک کہ جب تم ان کا بکثرت خون بہالو تو مضبوطی سے بندھن کسو۔ پھر بعد ازاں احسان کے طور پر یا فدیہ لے کر آزاد کرنا یہاں تک کہ جنگ اپنے ہتھیار ڈال دے۔ ایسا ہی ہونا چاہیے۔ اور اگر اللہ چاہتا تو خود ان سے انتقام لیتا لیکن غرض یہ ہے کہ وہ تم میں سے بعض کو بعض کے ذریعہ آزمائے۔ اور وہ لوگ جنہیں اللہ کی راہ میں سخت تکلیف پہنچائی گئی، ان کے اعمال وہ ہرگز ضائع نہیں کرے گا۔

French

Et lorsque vous rencontrez les mécréants en bataille régulière, frappez-les au cou ; et lorsque vous les aurez vaincus, serrez bien les liens. Ensuite plus tard, relâchez-les soit comme une faveur soit contre une rançon – jusqu’à ce que la guerre dépose ses fardeaux. C’est cela l’ordonnance. Et si Allāh l’avait voulu, Il aurait pu les châtier Lui-Même, mais Il éprouve certains d’entre vous par le moyen des autres. Et quant à ceux qui sont tués dans la voie d’Allāh – Il ne rendra jamais vaines leurs œuvres.

German

Wenn ihr (in der Schlacht) auf die stoßet, die ungläubig sind, trefft (ihre) Nacken; und wenn ihr sie so überwältigt habt, dann schnüret die Bande fest. Hernach dann entweder Gnade oder Lösegeld, bis der Krieg seine Waffen niederlegt. Das ist so. Und hätte Allah es gewollt, Er hätte sie Selbst strafen können, aber Er wollte die einen von euch durch die anderen prüfen. Und diejenigen, die auf Allahs Weg getötet werden – nie wird Er ihre Werke zunichte machen.

Chinese

[c]当你们 (在正规的战场上) 遇到不信者时, 要斩害他们的头颅; 当你们用大量杀戮 (战胜他们) 时, 禁锢他们, (要使其遭受大败而加以俘虏。) 然后, 恩惠 (他们), 或者 (取其) 赎金, 直到战争放下它的重担 (停止), 那 (是法令)。[1258] 假如安拉愿意的话, 他本可(自己) 惩罚他们, 但他 (意欲) 以你们的一些人来考验[1259]你们中的另一些人 (才教你们抗战)。凡在安拉的道上阵亡的人, 他绝对不会使他们的行为没有结果。

Italian

E quando, in una battaglia regolare, incontrate quelli che non credono, colpiteli sul collo; e dopo che li avete vinti, stringete bene i ceppi - quindi, in seguito, o li rilasciate come un favore, oppure pretendendo il dovuto riscatto - finché la guerra non abbia deposto i suoi fardelli. Questo è il decreto. E se Allah lo avesse deciso, Egli stesso avrebbe potuto vendicarsi di loro, ma Egli mette alla prova alcuni di voi per mezzo di altri. E di coloro che vengono uccisi per la causa di Allah, Egli non renderà mai vane le loro opere.

Spanish

Cuando os enfrentéis en una batalla regular contra los incrédulos, golpeadles en el cuello y, una vez que los hayáis vencido, tad fuertemente a los vencidos –más tarde, liberadlos como gracia o recibiendo un rescate– hasta que la guerra haya depuesto sus cargas. Eso es lo ordenado. Mas si así lo hubiese decidido Al-lah, Él mismo les abría exigido la retribución, pero Él somete a algunos de vosotros a prueba a manos de otros. Y quienes mueren por la causa de Al-lah sepan que Él no permitirá que sus obras queden en vano.

اردو تفسیرِ صغیر

پس (چاہیئے کہ) جب تم کافروں سے میدان جنگ میں ملو‘ تو گردنیں[1] کاٹو۔ یہاں تک کہ جب تم ان کا خون بہالو‘ تو خوب زور سے مشکیں کسو۔ پھر اس کے بعد یا تو احسان کرکے (ان کو چھوڑ دو) یا تاوان جنگ لے کر (چھوڑ دو) یہاں تک کہ لڑائی اپنے ہتھیار رکھ دے (یعنی ختم ہو جائے) یہ سب کچھ حالات کے ماتحت ہوا ہے۔ اور اگر اللہ چاہتا تو خود ہی ان سے بدلہ لے لیتا۔ لیکن اس نے چاہا کہ تم میں سے بعض کو بعض کے ذریعہ سے آزمائے جو لوگ اللہ کے راستہ میں مارے گئے۔ اللہ ان کے اعمال کو کبھی ضائع نہیں کرے گا۔

English - Short Commentary Translation

[c]And when you meet in regular battle those who disbelieve, smite their necks; and, when you have overcome them,[2738] by causing great slaughter among them, bind fast the fetters—then afterwards either release them as a favour or by taking ransom—until the war lays down its burdens. That is the ordinance.[2739] And if Allah had so pleased, He could have punished them Himself, but He has willed that He may try[2740] some of you by others. And those who are killed in the way of Allah—He will never render their works vain.[2741]

English - Five Volume Translation

And [a]when you meet in regular battle those who disbelieve, smite their necks; and, when you have overcome them, bind fast the fetters—then afterwards either release them as a favour or by taking ransom—until the war lays down its burdens. That is the ordinance. And if Allah had so pleased, He could have punished them Himself, but He has willed that He may try some of you by others. And those who are killed in the way of Allah—He will never render their works vain.[3791]

8:46, 68.

Important Words:

أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).

انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).

Commentary:

The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).

The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.

The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.

اردو ترجمہ مودودی

پس جب اِن کافروں سے تمہاری مڈ بھیڑ ہو تو پہلا کام گردنیں مارنا ہے، یہاں تک کہ جب تم ان کو اچھی طرح کچل دو تب قیدیوں کو مضبوط باندھو، اس کے بعد (تمہیں اختیار ہے) احسان کرو یا فدیے کا معاملہ کر لو، تا آنکہ لڑائی اپنے ہتھیار ڈال دے یہ ہے تمہارے کرنے کا کام اللہ چاہتا تو خود ہی اُن سے نمٹ لیتا، مگر (یہ طریقہ اُس نے اس لیے اختیار کیا ہے) تاکہ تم لوگوں کو ایک دوسرے کے ذریعہ سے آزمائے اور جو لوگ اللہ کی راہ میں مارے جائیں گے اللہ ان کے اعمال کو ہرگز ضائع نہ کرے گا

English - Sahih

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

اردو ترجمہ احمد علی

پس جب تم ان کے مقابل ہو جو کافر ہیں تو ان کی گردنیں مارو یہاں تک کہ جب تم ان کو خوب مغلوب کر لو تو ان کی مشکیں کس لو پھر یا تو اس کے بعد احسان کرو یا تاوان لے لو یہاں تک کہ لڑائی اپنے ہتھیار ڈال دے یہی (حکم) ہے اور اگر الله چاہتا تو ان سے خود ہی بدلہ لے لیتا لیکن وہ تمہارا ایک دوسرے کے ساتھ امتحان کرنا چاہتا ہے اور جو الله کی راہ میں مارے گئے ہیں الله ان کے اعمال برباد نہیں کرے گا

English - Talal Itani

So when you meet those who disbelieve, then strike the necks until when you have subdued them, then bind firmly the bond, then either a favor afterwards or ransom until lays down the war its burdens. That. And if Allah had willed surely, He could have taken retribution from them, but to test some of you with others. And those who are killed in (the) way of Allah, then never He will cause to be lost their deeds.

Chinese Commentary ^*

Cross Refs:

c

8:46, 68.

1258

这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。

1259

安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。

اردہ تفصیرِ صغیر نوٹس ^*

1

بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔

English - Arberry

When you meet the unbelievers, smite their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads. So it shall be; and if God had willed, He would have avenged Himself upon them; but that He may try some of you by means of others. And those who are slain in the way of God, He will not send their works astray.

English - Maududi

When you meet the unbelievers (in battle), smite their necks until you have crushed them, then bind your captives firmly; thereafter (you are entitled to) set them free, either by an act of grace, or against ransom, until the war ends. That is for you to do. If Allah had so willed, He would have Himself exacted retribution from them. (But He did not do so) that He may test some of you by means of others. As for those who are slain in the way of Allah, He shall never let their works go to waste.

English - Ahmed Ali

So, when you clash with the unbelievers, smite their necks until you overpower them, then hold them in bondage. Then either free them graciously or after taking a ransom, until war shall have come to end. If God had pleased He could have punished them (Himself), but He wills to test some of you through some others. He will not allow the deeds of those who are killed in the cause of God to go waste.

English - Yusuf Ali

Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.

English - Five Volume Commentary ^*

Cross Refs:

a

8:46, 68.

3791

Important Words:

أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).

انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).

Commentary:

The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).

The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.

The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.

English - Short Commentary Notes ^*

Cross Refs:

c

8:46, 68.

2738

Athkhana fil Ardi means, he caused much slaughter in the land.

2739

The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq

2740

Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.

2741

The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.

English - Pickthall

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain.

English - Muhammad Ali ^ra

So when you meet in battle those who disbelieve, smite the necks; then, when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favour or for ransom till the war lay down its burdens. That (shall be so). And if Allah please, He would certainly exact retribution from them, but that He may try some of you by means of others. And those who are slain in the way of Allah, He will never allow their deeds to perish.

English - Sir Muhammad Zafrullah Khan ^ra

When you meet in battle those who have disbelieved, smite their necks; and after the slaughter fasten tight the bonds, until the war lays aside its burdens. Then either release them as a favour, or in return for ransom. That is the ordinance. Had Allah so pleased He could have punished them Himself; but He has willed that He may try some of you by means of others. Allah will never render vain the works of those who are slain in His cause.

فَإِمَّا

فَإِمَّا

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