قَالُوۡۤا اَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَا وَ تَکُوۡنَ لَکُمَا الۡکِبۡرِیَآءُ فِی الۡاَرۡضِ ؕ وَ مَا نَحۡنُ لَکُمَا بِمُؤۡمِنِیۡنَ ﴿۷۹﴾
قَالُوٓاْ أَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَيۡهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلۡكِبۡرِيَآءُ فِي ٱلۡأَرۡضِ وَمَا نَحۡنُ لَكُمَا بِمُؤۡمِنِينَ
English
They said, ‘Hast thou come to us that thou mayest turn us away from what we found our fathers following, and that you two may have greatness in the land? But we will not believe in either of you.’
English Short Commentary
They said, ‘Hast thou come to us that thou mayest turn us away from what we found our fathers following, and that you two may have greatness in the land? But [a]we will not believe in either of you.’
English Five Volume Commentary
They said, ‘Hast thou come to us that thou mayest turn us away from what we found our fathers following, and that you two may have greatness in the land? But [b]we will not believe in either of you.’[1352]
1352. Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things. (close)
اُردو
انہوں نے کہا کیا تُو ہمارے پاس اس لئے آیا ہے کہ تُو ہمیں اس (مسلک) سے پھیر دے جس پر ہم نے اپنے باپ دادا کو پایا، اور تم دونوں کی زمین میں بڑائی ہو جبکہ ہم تو کبھی تم دونوں پر ایمان لانے والے نہیں۔
اُردو تفسیر صغیر
انہوں نے کہا‘ کیا تو (اس لئے) ہمارے پاس آیا ہے کہ جس بات پر ہم نے اپنے باپ دادوں کو پایا ہے اس سے ہمیں ہٹا دے اور تم دونوں کو ملک میں بڑائی حاصل ہو جائے اور ہم تم پر ہرگز ایمان نہیں لائیں گے۔
Français
Ils dirent : « Est-ce pour nous détourner de ce que nous avons trouvé nos pères en train de suivre que tu es venu à nous, et pour que vous deux puissiez obtenir la grandeur dans le pays ? Mais nous ne croirons en aucun de vous deux. »
Español
Dijeron: “¿Has venido a nosotros para apartarnos de lo que comprobamos que seguían nuestros padres, y para que la grandeza del país os pertenezca a los dos? Pero no creeremos en ninguno de vosotros”.
Deutsch
Sie sprachen: "Bist du zu uns gekommen, dass du uns abwendig machen möchtest von dem (Weg), auf dem wir unsere Väter fanden, und dass ihr beide die Herrschaft im Lande habet? Wir aber wollen an euch nicht glauben."
وَ قَالَ فِرۡعَوۡنُ ائۡتُوۡنِیۡ بِکُلِّ سٰحِرٍ عَلِیۡمٍ ﴿۸۰﴾
وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِي بِكُلِّ سَٰحِرٍ عَلِيمٖ
English
And Pharaoh said, ‘Bring to me every expert magician.’
English Short Commentary
[b]And Pharaoh said, ‘Bring to me every expert sorcerer.’
English Five Volume Commentary
[a]And Pharaoh said, ‘Bring to me every expert magic-ian.’[1353]
1353. Commentary:
One error leads to another. Pharaoh and his people called Moses an enchanter (v. 77), and the result was that, instead of following the right course for the investigation of truth, they set about finding out sorcerers to oppose him and thus were caught in the very net which they thought they had laid for Moses. (close)
اُردو
اور فرعون نے کہا میرے پاس ہر ماہرِفن جادوگر لے آؤ۔
اُردو تفسیر صغیر
اور فرعون نے (اپنے لوگوں سے) کہا (کہ) تم میرے پاس (ملک بھر کے) ہر ایک کامل واقفیت رکھنے والے ساحر کو لے آٶ۔
Français
Et Pharaon dit : « Amenez-moi tous les magiciens experts. »
Español
Entonces el Faraón dijo: “Traedme a los magos más hábiles”.
Deutsch
Da sprach Pharao: "Bringt mir alle kundigen Zauberer herbei."
فَلَمَّا جَآءَ السَّحَرَۃُ قَالَ لَہُمۡ مُّوۡسٰۤی اَلۡقُوۡا مَاۤ اَنۡتُمۡ مُّلۡقُوۡنَ ﴿۸۱﴾
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالَ لَهُم مُّوسَىٰٓ أَلۡقُواْ مَآ أَنتُم مُّلۡقُونَ
English
And when the magicians came, Moses said to them, ‘Cast ye what you would cast.’
English Short Commentary
And when the sorcerers came, Moses said to them, [c]‘Cast ye what you would cast.’
English Five Volume Commentary
And when the magicians came, Moses said to them, [b]‘Cast ye what you would cast.’[1354]
1354. Commentary:
This verse, as may be wrongly construed, does not mean that on seeing the sorcerers Moses became prepared to meet them in the contest. He knew that they were mere sorcerers and that whatever they might do would be useless and unworthy of his notice. He therefore treated them with the contempt they deserved by saying, Cast ye what you would cast, hinting that their sorcery was not worthy of notice. He, however, did not think it proper to refuse to accept their challenge outright, knowing that when the actual contest began the hollowness of their work would itself become exposed and it would then be time for him to bring home to them the falsity of their work. This he actually did, as is announced by him in the succeeding verse, What you have brought is mere sorcery. Surely, Allah will make it vain. (close)
اُردو
پس جب جادوگر آگئے تو موسیٰ نے ان سے کہا ڈال دو جو بھی تم ڈالنے والے ہو۔
اُردو تفسیر صغیر
پس جب ساحر (لوگ) آئے تو موسیٰ نے انہیں کہا (کہ) جو کچھ تم نے ڈالنا ہے ڈالو۔
Français
Et quand vinrent les magiciens, Moïse leur dit : « Jetez ce que vous avez à jeter. »
Español
Y cuando llegaron los magos, Moisés les dijo: “Arrojad lo que tengáis que arrojar”.
Deutsch
Als nun die Zauberer kamen, sprach Moses zu ihnen: "Werfet, was ihr zu werfen habt."
فَلَمَّاۤ اَلۡقَوۡا قَالَ مُوۡسٰی مَا جِئۡتُمۡ بِہِ ۙ السِّحۡرُ ؕ اِنَّ اللّٰہَ سَیُبۡطِلُہٗ ؕ اِنَّ اللّٰہَ لَا یُصۡلِحُ عَمَلَ الۡمُفۡسِدِیۡنَ ﴿۸۲﴾
فَلَمَّآ أَلۡقَوۡاْ قَالَ مُوسَىٰ مَا جِئۡتُم بِهِ ٱلسِّحۡرُۖ إِنَّ ٱللَّهَ سَيُبۡطِلُهُۥٓ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ
English
And when they had cast, Moses said, ‘What you have brought is mere sorcery. Surely, Allah will make it vain. Verily, Allah does not allow the work of mischief-makers to prosper.
English Short Commentary
And when they had cast, [d]Moses said, ‘What you have brought is mere sorcery. Surely, Allah will bring it to naught. Verily, Allah does not permit the work of mischief-makers to prosper.
English Five Volume Commentary
And when they had cast, [c]Moses said, ‘What you have brought is mere sorcery. Surely, Allah will make it vain. Verily, Allah does not allow the work of mischief-makers to prosper.[1355]
1355. Commentary:
See note on the preceding verse. (close)
اُردو
پس جب انہوں نے ڈال دیا (جو ڈالنا تھا) تو موسیٰ نے کہا جو تم لائے ہو وہ محض نظر کا دھوکہ ہے۔ اللہ یقیناً اُسے باطل کردے گا۔ یقیناً اللہ مفسدین کے عمل کو صحیح قرار نہیں دیتا۔
اُردو تفسیر صغیر
اس پر جب انہوں نے (جو کچھ ڈالنا تھا) ڈال دیا۔ تو موسیٰ نے کہا (کہ) جو کچھ تم لوگوں نے پیش کیا ہے (پورا) پورا فریب ہے۔ (اور) اللہ ضرور اسے مٹا دے گا۔ اللہ مفسدوں کی کارروائیوں کو کبھی کامیاب نہیں ہونے دیتا۔
Français
Et lorsqu’ils eurent jeté, Moïse leur dit : « Ce que vous venez de faire n’est que de la magie pure. Sûrement, Allāh la rendra vaine. Assurément, Allāh ne permet pas aux actions des fauteurs de désordre de prospérer.
Español
Y cuando hubieron arrojado, Moisés dijo: “lo que habéis traído es simple brujería. En verdad, Al-lah la hará inútil. Ciertamente Al-lah no permite que prosperen las obras de los corruptores.
Deutsch
Als sie dann geworfen hatten, sprach Moses: "Was ihr gebracht habt, ist Zauberei. Allah wird sie sicherlich zunichte machen. Denn wahrlich, Allah lässt das Werk der Verderbenstifter nicht gedeihen.
وَ یُحِقُّ اللّٰہُ الۡحَقَّ بِکَلِمٰتِہٖ وَ لَوۡ کَرِہَ الۡمُجۡرِمُوۡنَ ﴿٪۸۳﴾
وَيُحِقُّ ٱللَّهُ ٱلۡحَقَّ بِكَلِمَٰتِهِۦ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ
English
‘And Allah establishes the truth by His words, even though the sinners be averse to it.’
English Short Commentary
‘And [e]Allah establishes the truth by His words,[1281A] even though the guilty be averse to it.’
1281A. A righteous cause does not need the support of unrighteous means for its propagation. 'The end justifies the means' has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood. (close)
English Five Volume Commentary
And [a]Allah establishes the truth by His words, even though the sinners be averse to it.’[1356]
1356. Commentary:
The "words of God" include both "glad tidings" and "warning," and it is by means of these two that God establishes the truth. Moses has expressed a great truth in this verse. He says that God does not need deceit and falsehood for the propagation of His religion but causes it to be spread and established by His immutable decree and command. These words embody a great moral truth that the goodness of a right cause does not justify the use of dishonest means for its propagation. The popular saying that the end justifies the means has never been the dictum of God’s Prophets and their true followers. Truth spreads and triumphs by its own inherent strength and not by falsehood. (close)
اُردو
اور اللہ اپنے کلمات سے حق کو سچ کر دکھاتا ہے خواہ مجرم کیسا ہی ناپسند کریں۔
اُردو تفسیر صغیر
اور اللہ اپنے کلمات کے ذریعہ سے حق کو قائم کرتا ہے گو مجرم (لوگ اس بات کو) ناپسند ہی کریں۔
Français
Et par Ses paroles Allāh établit la vérité, même si les coupables détestent cela. »
Español
Pues Al-lah establece la verdad con Sus palabras, aunque los culpables se muestren contrarios a ellas”.
Deutsch
Allah erhärtet die Wahrheit durch Seine Worte, auch wenn es den Sündern unlieb ist."
فَمَاۤ اٰمَنَ لِمُوۡسٰۤی اِلَّا ذُرِّیَّۃٌ مِّنۡ قَوۡمِہٖ عَلٰی خَوۡفٍ مِّنۡ فِرۡعَوۡنَ وَ مَلَا۠ئِہِمۡ اَنۡ یَّفۡتِنَہُمۡ ؕ وَ اِنَّ فِرۡعَوۡنَ لَعَالٍ فِی الۡاَرۡضِ ۚ وَ اِنَّہٗ لَمِنَ الۡمُسۡرِفِیۡنَ ﴿۸۴﴾
فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٞ مِّن قَوۡمِهِۦ عَلَىٰ خَوۡفٖ مِّن فِرۡعَوۡنَ وَمَلَإِيْهِمۡ أَن يَفۡتِنَهُمۡۚ وَإِنَّ فِرۡعَوۡنَ لَعَالٖ فِي ٱلۡأَرۡضِ وَإِنَّهُۥ لَمِنَ ٱلۡمُسۡرِفِينَ
English
And none obeyed Moses save some youths from among his people, because of the fear of Pharaoh and their chiefs, lest he should persecute them. And of a truth, Pharaoh was a tyrant in the land and surely he was of the transgressors.
English Short Commentary
And none obeyed Moses save some youths from among his people, because of the fear of Pharaoh and their chiefs, lest he should persecute them. And surely [a]Pharaoh was a tyrant in the land and surely he was of the transgressors.
English Five Volume Commentary
And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs, lest he should persecute them. And of a truth [b]Pharaoh was a tyrant in the land and surely he was of the transgressors.[1357]
1357. Commentary:
It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.
This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.
The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty. (close)
اُردو
پس موسیٰ پر ایمان نہیں لائی مگر اس کی قوم میں سے ایک (معدودے چند) ذریت اس خوف کے باوجود کہ فرعون اور اُن کے سردار انہیں کسی تکلیف دِہ آزمائش میں نہ ڈال دیں اور یقیناً فرعون زمین میں بہت سرکشی کرنے والا تھا اور یقیناً وہ حد سے گزر جانے والوں میں سے تھا۔
اُردو تفسیر صغیر
پھر (بھی) اس کی قوم کے چند نوجوان ہی اس پر ایمان لائے باقی لوگوں نے فرعون (کے ڈر سے) اور اپنی قوم کے بڑے لوگوں کے خوف سے کہ وہ انہیں کسی مصیبت میں (نہ) ڈال دے موسیٰ کی فرمانبرداری (اختیار) نہ کی اور فرعون یقینی طور پر چیرہ دستی کرنے والا تھا اور حد سے بڑھ جانے والوں میں سے تھا۔
Français
Et personne n’a obéi à Moïse excepté une génération de parmi son peuple, de crainte que Pharaon et leurs chefs ne les persécutent. Et en vérité, Pharaon se conduisait en tyran dans le pays ; et certainement il était du nombre des transgresseurs.
Español
Pero nadie obedeció a Moisés salvo una generación de su pueblo, por temor al Faraón y a sus jefes, no fuera que los persiguieran. Y verdaderamente, el Faraón era un déspota en el país y era ciertamente uno de los transgresores.
Deutsch
Und niemand gehorchte Moses, bis auf einnige Jünglinge seines Volkes, aus Furcht vor Pharao und ihren Häuptern, er möchte sie sonst verfolgen. Und in der Tat war Pharao ein Gewalthaber im Land, und wahrlich, er war ein Übertreter.
وَ قَالَ مُوۡسٰی یٰقَوۡمِ اِنۡ کُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰہِ فَعَلَیۡہِ تَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّسۡلِمِیۡنَ ﴿۸۵﴾
وَقَالَ مُوسَىٰ يَٰقَوۡمِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ فَعَلَيۡهِ تَوَكَّلُوٓاْ إِن كُنتُم مُّسۡلِمِينَ
English
And Moses said, ‘O my people, if you have believed in Allah, then in Him put your trust, if you indeed submit to His will.’
English Short Commentary
And Moses said, ‘O my people, if you have believed in Allah, then in Him put your trust, if you have truly submitted[1282] to His will.’
1282. Iman signifies mental submission and Islam means outward obedience. Inner faith must be followed by real outward change in the conduct of a believer. (close)
English Five Volume Commentary
And Moses said, ‘O my people, if you have believed in Allah, then in Him put your trust, if you indeed submit to His will.’[1358]
1358. Commentary:
The verse represents Moses as advising his people to realize that their work, viz. the work they were engaged in under his leadership, was God’s own work. This shows that Islam recognizes no narrow nationalism but requires its followers to work for God and His religion.
This is calculated to bring about a great change in a Muslim’s outlook on life. It helps him to think in terms of God, religion and righteousness and raises him above the narrow outlook of nationalism.
The words, if you indeed submit to His will, preceded by the expression, if you have believed in Allah, are not redundant but have been used to express an additional idea. When the word اسلام (submission) is used along with the word ایمان(belief), then the latter word signifies sincerity and firmness of faith while the former expresses only outward submission to authority. In other words, ایمان expresses "obedience of the heart," while اسلام signifies "outward or practical obedience." In this sense the verse would mean, "If you have acquired faith with regard to God and now you desire to taste the fruits thereof practically, then put your trust in God and entrust all your affairs to Him."
The verse thus teaches us that inner faith must be followed by a real outward change in the life of a person. For a true believer ایمان comes first and اسلام afterwards. But in the case of those weak of faith, اسلام takes precedence over ایمان because the weak of faith first begin with an outward expression of obedience and then gradually acquire heartfelt conviction. Thus in the case of a true believer purity of heart precedes purity of actions. But the reverse is the case of one who is weak of faith, for such a person stands in need of outside support for the purity of his heart. The purity of his actions, therefore, precedes the purity of his heart. It is to this fact that the Quran refers when it addresses the people of the desert in the words: Say, ye believe not, but rather say, We submit, for faith has not yet entered your hearts (49:15). (close)
اُردو
اور موسیٰ نے کہا اے میری قوم! اگر تم اللہ پر ایمان لائے ہو تو اسی پر توکل کرو اگر تم (فی الحقیقت) فرمانبردار ہو۔
اُردو تفسیر صغیر
اور موسیٰ نے (اپنی قوم سے) کہا (کہ) اے میری قوم! اگر یہ بات (درست) ہے کہ تم اللہ پر ایمان لائے ہو‘ تو اگر (اس کے ساتھ) تم (اس کے) سچے فرمانبردار (بھی) ہو تو اسی پر بھروسا کرو۔
Français
Et Moïse dit : « Ô mon peuple, si vous avez cru en Allāh, alors mettez votre confiance en Lui, si vous vous êtes vraiment soumis à Sa Volonté. »
Español
Moisés dijo: “Oh, pueblo mío, si habéis creído en Al-lah, poned en Él vuestra confianza, si en efecto os sometéis a Su voluntad”.
Deutsch
Moses sprach: "O mein Volk, habt ihr an Allah geglaubt, so vertrauet nun auf Ihn, wenn ihr euch wirklich (Ihm) ergeben habt."
فَقَالُوۡا عَلَی اللّٰہِ تَوَکَّلۡنَا ۚ رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَۃً لِّلۡقَوۡمِ الظّٰلِمِیۡنَ ﴿ۙ۸۶﴾
فَقَالُواْ عَلَى ٱللَّهِ تَوَكَّلۡنَا رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةٗ لِّلۡقَوۡمِ ٱلظَّـٰلِمِينَ
English
And they said, ‘In Allah do we put our trust. Our Lord, make us not a trial for the wrongdoing people.
English Short Commentary
And they said, ‘In Allah do we put our trust. Our Lord, make us not a trial for the wrongdoing people;
English Five Volume Commentary
And they said, ‘In Allah do we put our trust. Our Lord, make us not a trial for the wrongdoing people.[1359]
1359. Commentary:
The expression, Our Lord, make us not a trial for the wrongdoing people, means either "may we not give, by our conduct, the wrongdoing people an opportunity to attack the true Faith"; or "make us not a target of the tyrannies of the wrongdoing people." (close)
اُردو
تو انہوں نے (جواباً) کہا اللہ پر ہی ہم توکل رکھتے ہیں۔ اے ہمارے ربّ! ہمیں ظالم لوگوں کے لئے ابتلا نہ بنا۔
اُردو تفسیر صغیر
اس پر انہوں نے کہا (کہ) ہم اللہ پر ہی بھروسا رکھتے ہیں۔ اے ہمارے رب! ہمیں (ان) ظالم لوگوں کے لئے فتنہ (کا موجب) نہ بنا۔
Français
Et ils dirent : « C’est en Allāh que nous mettons notre confiance. Notre Seigneur, ne fais pas de nous une épreuve pour le peuple transgresseur.
Español
Ellos dijeron: “En Al-lah ponemos nuestra confianza. Señor nuestro, no nos conviertas en prueba de las gentes injustas”.
Deutsch
Sie sprachen: "Auf Allah vertrauen wir. Unser Herr, mache uns nicht zu einer Versuchung für das Volk der Ungerechten.
وَ نَجِّنَا بِرَحۡمَتِکَ مِنَ الۡقَوۡمِ الۡکٰفِرِیۡنَ ﴿۸۷﴾
وَنَجِّنَا بِرَحۡمَتِكَ مِنَ ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
English
‘And deliver us by Thy mercy from the disbelieving people.’
English Short Commentary
‘And deliver us by Thy mercy from the tyranny of the disbelieving people.’
English Five Volume Commentary
And deliver us by Thy mercy from the disbelieving people.’
اُردو
اور ہمیں اپنی رحمت سے کافر لوگوں سے نجات بخش۔
اُردو تفسیر صغیر
اور اپنی رحمت سے ہمیں کافر لوگوں (کے ظلم) سے بچالے۔
Français
Et par Ta Miséricorde délivre-nous de la tyrannie du peuple mécréant. »
Español
“Mas líbranos, por Tu misericordia, de los incrédulos”.
Deutsch
Und errette uns durch Deine Barmherzigkeit von dem Volk der Ungläubigen."
وَ اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰی وَ اَخِیۡہِ اَنۡ تَبَوَّاٰ لِقَوۡمِکُمَا بِمِصۡرَ بُیُوۡتًا وَّ اجۡعَلُوۡا بُیُوۡتَکُمۡ قِبۡلَۃً وَّ اَقِیۡمُوا الصَّلٰوۃَ ؕ وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ ﴿۸۸﴾
وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوۡمِكُمَا بِمِصۡرَ بُيُوتٗا وَٱجۡعَلُواْ بُيُوتَكُمۡ قِبۡلَةٗ وَأَقِيمُواْ ٱلصَّلَوٰةَۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ
English
And We spoke to Moses and his brother, saying, ‘Take, ye twain, some houses for your people in the town, and make your houses so as to face one another, and observe Prayer. And give glad tidings to the believers.’
English Short Commentary
And We revealed to Moses and his brother, saying, ‘Take for your people some houses in the town,[1283] and construct your houses so that they face[1284] each other and observe Prayer. And give glad tidings to the believers.’
1283. The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns. (close)
1284. The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels. (close)
English Five Volume Commentary
And We spoke to Moses and his brother, saying, ‘Take, ye two, some houses for your people in the town, and make your houses so as to face one another and observe Prayer. And give glad tidings to the believers.’[1360]
1360. Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency. (close)
اُردو
اور ہم نے موسیٰ اور اس کے بھائی کی طرف وحی کی کہ تم دونوں اپنی قوم کے لئے مصر میں گھر تیار کرو اور اپنے گھروں کو قبلہ رُخ رکھو اور نماز قائم کرو۔ اور تُو مومنوں کو خوشخبری دےدے۔
اُردو تفسیر صغیر
اور ہم نے موسیٰ اور اس کے بھائی کی طرف وحی بھیجی کہ تم مصر میں چند مکانوں (کی جگہ) کو اپنی قوم کے (رہنے کے) لئے مخصوص کردو۔ اور تم سب لوگ اپنے (اپنے) گھر آمنے سامنے بناٶ اور (ان میں) عمدگی سے نماز ادا (کیا) کرو۔ اور (یہ وحی بھی کی کہ اے موسیٰ)! تو مومنوں کو (کامیابی کی) بشارت دے۔
Français
Et Nous avons révélé à Moïse et à son frère : « Construisez des maisons pour vos gens dans la grande ville et faites en sorte que vos maisons soient orientées dans la même direction, et observez la prière. Et annonce la bonne nouvelle aux croyants. »
Español
Entonces hablamos a Moisés y a su hermano, diciéndoles: “Construid casas para vuestras gentes en la ciudad; haced que estas casas miren a la misma dirección, y cumplid la Oración. Y dad la buena nueva a los creyentes”.
Deutsch
Und Wir redeten zu Moses und seinem Bruder: "Bereitet in Ägypten einige Häuser für euer Volk und lasset eure Häuser gegenüber sein, und verrichtet das Gebet." Und: "Verkünde frohe Botschaft den Gläubigen."