فَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا ۪ وَّ اشۡکُرُوۡا نِعۡمَتَ اللّٰہِ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ ﴿۱۱۵﴾
فَكُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلٗا طَيِّبٗا وَٱشۡكُرُواْ نِعۡمَتَ ٱللَّهِ إِن كُنتُمۡ إِيَّاهُ تَعۡبُدُونَ
English
So eat of the lawful and good things which Allah has provided for you; and be grateful for the bounty of Allah, if it is Him you worship.
English Short Commentary
[b]So eat of the lawful and good[1584] things which Allah has provided for you; and be grateful for the bounty of Allah, if it is Him you worship.
English Five Volume Commentary
[a]So eat of the lawful and good things which Allah has provided for you; and be grateful for the bounty of Allah, if it is Him you worship.[1915]
1915. Commentary:
In the preceding two verses the disbelievers of Mecca were threatened with hunger and fear and in the present verse the Faithful are promised security and plenty. The verse further points out that whereas disbelievers used all sorts of means—good or bad—to earn wealth, the earnings of the Faithful would be good and lawful, and because their lives would be free from fear and anxiety, the food they eat would help their physical and mental growth. (close)
اُردو
پس جو کچھ تمہیں اللہ نے رزق عطا کیا ہے اس میں سے حلال (اور) طیّب کھاؤ اور اللہ کی نعمت کا شکرادا کرو اگر تم اسی کی عبادت کرتے ہو۔
اُردو تفسیر صغیر
پس جو حلال (اور) طیب (مال) اللہ نے تمہیں دیا ہے تم اس میں سے کھاٶ اور اللہ کی نعمت کا اگر تم اسی کی عبادت کرتے ہو شکر کرو۔
Français
Aussi nourrissez-vous de ces choses licites et bonnes qu'Allāh vous a accordées ; et soyez reconnaissants pour les bienfaits d’Allāh, si c’est Lui que vous adorez.
Español
Comed pues de las cosas lícitas y buenas que Al-lah os ha proporcionado; y sed agradecidos ante la magnanimidad de Al-lah, si es a Él a Quien adoráis.
Deutsch
So esset nun von den erlaubten guten Dingen, womit Allah euch versorgt hat; und seid dankbar für Allahs Huld, wenn Er es ist, Dem ihr dienet.
اِنَّمَا حَرَّمَ عَلَیۡکُمُ الۡمَیۡتَۃَ وَ الدَّمَ وَ لَحۡمَ الۡخِنۡزِیۡرِ وَ مَاۤ اُہِلَّ لِغَیۡرِ اللّٰہِ بِہٖ ۚ فَمَنِ اضۡطُرَّ غَیۡرَ بَاغٍ وَّ لَا عَادٍ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۱۱۶﴾
إِنَّمَا حَرَّمَ عَلَيۡكُمُ ٱلۡمَيۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
English
He has made unlawful for you only that which dies of itself and blood and the flesh of swine and that on which the name of any other than Allah has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, then surely, Allah is Most Forgiving, Merciful.
English Short Commentary
[c]He has made unlawful for you only that which dies of itself and blood and the flesh of swine and that on which the name of any other than Allah has been invoked. But he who is driven by necessity to eat any of these things, being neither disobedient nor exceeding the limit, then, surely, Allah is Most Forgiving, Merciful.
English Five Volume Commentary
[b]He has made unlawful for you only that which dies of itself and blood and the flesh of swine and that on which the name of any other than Allah has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, then surely, Allah is Most Forgiving, Merciful.[1916]
1916. Commentary:
See notes on vv. 2:169,174; 5:4; 6:119,120 & 146. (close)
اُردو
اس نے تم پر صرف مرُدار اور خون اور سؤر کا گوشت اور وہ (کھانا) حرام کیا ہے جس پر اللہ کے سوا کسی اور کا نام لیا گیا ہو۔ ہاں جو سخت مجبور ہو جائے، نہ رغبت رکھنے والا ہو اور نہ حد سے بڑھنے والا ، تو یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اس نے تم پر صرف مردار کو اور خون کو اور سٶر کے گوشت کو اور (ہر) اس چیز کو حرام کیا ہے جس پر اللہ کے سوا کسی اور کا نام لیا گیا ہو اور جو شخص (ان میں سے کسی چیز کے کھانے پر) مجبور کیا جائے بحالیکہ وہ (شریعت کا) مقابلہ کرنے والا نہ ہو اور نہ حد سے بڑھنے والا ہو تو (یاد رہے کہ) اللہ بہت ہی بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Il n’a rendu illicite pour vous que la chair de ce qui meurt de soi, et le sang, et la chair de porc et ce sur quoi un autre nom que celui d'Allāh a été invoqué. Mais quiconque est poussé par une nécessité contraignante, n’étant point désireux d’en consommer et n’excédant pas non plus les limites du besoin justifié, alors sûrement, Allāh est Très Pardonnant, Miséricordieux.
Español
Él sólo os ha hecho ilícito que comáis la carne de aquellos animales que mueren de muerte natural, la sangre y la carne de cerdo y aquellos sobre los que ha sido invocado el nombre de alguien distinto de Al-lah. Pero quien se vea obligado por la necesidad extrema, careciendo de deseo y ánimo de transgredir, sepa que, en verdad, Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Verwehrt hat Er euch nur das von selbst Verendete und Blut und Schweinefleisch und das, worüber ein anderer Name als Allahs angerufen wurde. Wer aber durch Not getrieben wird – nicht ungehorsam und das Maß überschreitend –, siehe, dann ist Allah allverzeihend, barmherzig.
وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ ہٰذَا حَلٰلٌ وَّ ہٰذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰہِ الۡکَذِبَ ؕ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ ﴿۱۱۷﴾ؕ
وَلَا تَقُولُواْ لِمَا تَصِفُ أَلۡسِنَتُكُمُ ٱلۡكَذِبَ هَٰذَا حَلَٰلٞ وَهَٰذَا حَرَامٞ لِّتَفۡتَرُواْ عَلَى ٱللَّهِ ٱلۡكَذِبَۚ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ
English
And say not — because of the falsehood which your tongues utter — ‘This is lawful, and this is unlawful,’ so as to forge a lie against Allah. Surely, those who forge a lie against Allah do not prosper.
English Short Commentary
[a]And say not—because of the falsehood which your tongues utter—‘This is lawful, and this is unlawful,’ so as to be of those who forge lies against Allah. Surely, those who forge lies against Allah do not prosper.
English Five Volume Commentary
[a]And say not—because of the falsehood which your tongues utter—‘This is lawful, and this is unlawful,’ so as to forge a lie against Allah. Surely, those who forge a lie against Allah do not prosper.[1917]
1917. Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission. (close)
اُردو
اور تم ان چیزوں کے بارہ میں جن کے متعلق تمہاری زبانیں جھوٹ بیان کرتی ہیں یہ نہ کہا کرو کہ یہ حلال ہے اور یہ حرام تاکہ تم اللہ پر بہتان تراشو۔ یقیناً وہ لوگ جو اللہ پر جھوٹ گھڑتے ہیں کامیاب نہیں ہوا کرتے۔
اُردو تفسیر صغیر
اور اپنی زبانوں کے جھوٹے بیانوں کے سبب سے (یہ) مت کہو کہ یہ حلال ہے اور یہ حرام ہے (تا ایسا نہ ہو) کہ تم اللہ پر جھوٹ باندھنے والے بن جاٶ۔ جو لوگ اللہ پر جھوٹ باندھتے ہیں وہ ہرگز کامیاب نہیں ہوتے۔
Français
Et ne dites pas – à cause du mensonge que prononcent vos langues – « Ceci est licite, et ceci est illicite, » afin de fabriquer des mensonges contre Allāh. Assurément ceux qui fabriquent des mensonges contre Allāh ne prospèrent pas.
Español
No digáis –por la falsedad que profieren vuestras lenguas-: “Esto es lícito y aquello ilícito”, forjando una mentira contra Al-lah. En verdad, quienes forjan mentiras contra Al-lah no prosperarán.
Deutsch
Und sagt nicht – aufgrund der Falschheit eurer Zungen –: "Das ist erlaubt, und das ist nicht erlaubt", so dass ihr eine Lüge erdichtet gegen Allah. Die eine Lüge gegen Allah erdichten, sie haben keinen Erfolg.
مَتَاعٌ قَلِیۡلٌ ۪ وَّ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۱۱۸﴾
مَتَٰعٞ قَلِيلٞ وَلَهُمۡ عَذَابٌ أَلِيمٞ
English
It is a brief enjoyment, and then they shall have a grievous punishment.
English Short Commentary
[b]This life is a brief enjoyment and then they shall have a grievous punishment.
English Five Volume Commentary
[b]It is a brief enjoyment, and then they shall have a grievous punishment.[1918]
1918. Commentary:
False claimants to Divine revelation may enjoy a limited respite but their life is sure to be cut short and before they have made any headway, they die an ignominious death. According to the Quran a person who falsely claims to have received Divine revelation and to have been entrusted with a Divine mission cannot enjoy a long respite—much less the period which the Holy Prophet lived after he laid claim to prophethood. (close)
اُردو
ایک تھوڑا سا فائدہ ہے اور (پھر) ان کے لئے ایک بڑا دردناک عذاب (مقدّر) ہے۔
اُردو تفسیر صغیر
(یہ دنیا) تھوڑا سا عارضی سامان ہے اور (اس جھوٹ کے نتیجہ میں) ان کے لئے دردناک عذاب (مقدر) ہے (پس اس سے بچنا چاہیئے)
Français
Après une courte jouissance des bénéfices temporaires, il leur est réservé un châtiment douloureux.
Español
Después de una ganancia temporal. Hay para ellos un doloroso castigo.
Deutsch
(Es ist) ein kurzer Genuss, (dann) aber wird ihnen schmerzliche Strafe.
وَ عَلَی الَّذِیۡنَ ہَادُوۡا حَرَّمۡنَا مَا قَصَصۡنَا عَلَیۡکَ مِنۡ قَبۡلُ ۚ وَ مَا ظَلَمۡنٰہُمۡ وَ لٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ ﴿۱۱۹﴾
وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا مَا قَصَصۡنَا عَلَيۡكَ مِن قَبۡلُۖ وَمَا ظَلَمۡنَٰهُمۡ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
English
And to those also who are Jews, We forbade before this all that We have related to thee. And We wronged them not, but they used to wrong themselves.
English Short Commentary
And to those also who are Jews, We forbade before this all that We have related to thee. And [c]We wronged them not, but they used to wrong themselves.
English Five Volume Commentary
And to those also who are Jews, We forbade before this all that We have related to thee. And [a]We wronged them not, but they used to wrong them-selves.[1919]
1919. Commentary:
The verse warns Muslims that, like idolaters, the Jews also made lawful things unlawful and vice versa, and for this unlawful act they were punished by God, so they (the Muslims) should be on their guard against following their bad example.
The word "before" in the sentence We forbade before this all… refers to v. 116 above. The words, but they used to wrong themselves, signify that some other things such as the flesh of the cow and the fat of the goat were forbidden to them. But the prohibition was temporary and was prescribed as a punishment to the Jews for having made lawful for themselves things which God had made unlawful for them. (close)
اُردو
اور ان لوگوں پر بھی جو یہودی ہوئے ہم نے وہ چیزیں حرام قرار دی تھیں جن کا ذکر ہم تجھ سے پہلے کر چکے ہیں اور اُن پر ہم نے ظلم نہیں کیا بلکہ وہ خود اپنی جانوں پر ظلم کرتے تھے۔
اُردو تفسیر صغیر
اور جن لوگوں نے یہودی مذہب اختیار کیا تھا ان پر (بھی) ہم نے اس سے پہلے وہ (تمام) چیزیں حرام کی تھیں جن کا ذکر ہم نے تجھ سے کیا ہے اور ہم نے ان پر (یہ احکام دیکر) ظلم نہیں کیا تھا بلکہ وہ (ان احکام کو توڑ کر) اپنی جانوں پر ظلم کیا کرتے تھے۔
Français
Et à ceux aussi qui sont Juifs, Nous avions interdit auparavant tout ce que Nous t’avons relaté. Et Nous ne leur avions fait aucun tort, mais ils se faisaient du tort à eux-mêmes.
Español
Y también a quienes son judíos, les prohibimos antes de esto todo lo que te hemos referido. Y no les perjudicamos, sino que se perjudicaron ellos mismos.
Deutsch
Und (auch) denen, die Juden sind, haben Wir zuvor schon all das verboten, was Wir dir mitteilten. Und nicht Wir taten ihnen Unrecht, sondern sie taten sich selbst Unrecht.
ثُمَّ اِنَّ رَبَّکَ لِلَّذِیۡنَ عَمِلُوا السُّوۡٓءَ بِجَہَالَۃٍ ثُمَّ تَابُوۡا مِنۡۢ بَعۡدِ ذٰلِکَ وَ اَصۡلَحُوۡۤا ۙ اِنَّ رَبَّکَ مِنۡۢ بَعۡدِہَا لَغَفُوۡرٌ رَّحِیۡمٌ ﴿۱۲۰﴾٪
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُواْ ٱلسُّوٓءَ بِجَهَٰلَةٖ ثُمَّ تَابُواْ مِنۢ بَعۡدِ ذَٰلِكَ وَأَصۡلَحُوٓاْ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورٞ رَّحِيمٌ
English
Then surely, thy Lord — to those who do evil in ignorance and repent thereafter and make amends — aye, surely, after that thy Lord is Most Forgiving, Merciful.
English Short Commentary
Then surely, [d]thy Lord— to those who do evil in ignorance[1585] and repent thereafter and make amends— surely, after that thy Lord is Most Forgiving, Merciful.
1585. Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished. (close)
English Five Volume Commentary
Then surely, [b]thy Lord—to those who do evil in ignorance and repent thereafter and make amends—aye, surely, after that thy Lord is Most Forgiving, Merciful.[1920]
1920. Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55. (close)
اُردو
پھر تیرا ربّ یقیناً ان لوگوں کے لئے جنہوں نے لاعلمی میں برے اعمال کئے پھر اس کے بعد توبہ کرلی اور اصلاح کی یقیناً تیرا ربّ اس (پاک تبدیلی) کے بعد بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
پھر (یاد رکھو کہ) جن لوگوں نے بے خبری کی حالت میں (کوئی) برائی کی ہو (اور) پھر اس کے بعد (وہ اس سے) توبہ کر لیں۔ اور (اپنی غلطی کی) اصلاح (بھی) کریں‘ ان کے حق میں تیرا رب ان (شرائط کے پورا کرنے) کے بعد بہت ہی بخشنے والا (اور) باربار رحم کرنے والا (ثابت) ہوگا۔
Français
Alors assurément, ton Seigneur – envers ceux qui font le mal par ignorance, et qui s’en repentent par la suite, et qui s’amendent –assurément après cela ton Seigneur est Très-Pardonnant, Miséricordieux.
Español
Pero en verdad, tu Señor –a quienes hacen el mal por ignorancia y después se arrepienten y se enmiendan– sepan que, ciertamente, después de eso, tu Señor es el Sumo Indulgente, Misericordioso.
Deutsch
Alsdann wird dein Herr zu denen, die in Unwissenheit Böses tun und danach bereuen und sich bessern – wahrlich, dein Herr wird hernach allverzeihend, barmherzig sein.
اِنَّ اِبۡرٰہِیۡمَ کَانَ اُمَّۃً قَانِتًا لِّلّٰہِ حَنِیۡفًا ؕ وَ لَمۡ یَکُ مِنَ الۡمُشۡرِکِیۡنَ ﴿۱۲۱﴾ۙ
إِنَّ إِبۡرَٰهِيمَ كَانَ أُمَّةٗ قَانِتٗا لِّلَّهِ حَنِيفٗا وَلَمۡ يَكُ مِنَ ٱلۡمُشۡرِكِينَ
English
Abraham was indeed a paragon of virtue, obedient to Allah, ever inclined to Him, and he was not of those who set up equals to God;
English Short Commentary
Abraham was indeed a paragon of virtue,[1586] [a]obedient to Allah, ever inclined to Him, and he was not of those who set up equals to Allah;
1586. Ummah among other things means a nation; a race; a righteous man who is an object of imitation; a man possessing all good qualities, a paragon of virtue (Lane). (close)
English Five Volume Commentary
Abraham was indeed a paragon of virtue, [a]obedient to Allah, ever inclined to Him, and he was not of those who set up equals to God;[1921]
1921. Important Words:
امة (a paragon of virtue) is derived from ام which means, he betook himself to it, aimed at, sought after or pursued it. امةmeans, a way, course, mode or manner of acting; religion; a nation, a people, a race, a tribe; family; the followers of a Prophet; a generation of men or people of one time; a righteous man who is an object of imitation; one who is known for goodness; a man combining all kinds of good qualities; a learned man; one who has no equal; the learned man of his age or time who is singular in his learning, etc. See also 11:9 & 6:39.
Commentary:
In this verse the Quran exhorts Muslims not to follow the example of idolaters and Jews but to take Abraham as their model. The word امة (a paragon of virtue) is here used in two senses: (a) a righteous man who is an object of imitation; (b) a man combining in him all good qualities. The word, as shown under Important Words, also means "a people", and Abraham has been called "a people" because through him a great people came into being. He is called "a people" in the sense in which a small off-shoot is called the tree that is to spring from it.
The words, He was not of those who set up equals to God, signify that although Abraham combined in himself all the good qualities and excellences, yet the combination of these good qualities did not engender in him conceit or egotism. He did not consider the good qualities he possessed to be the result of his own effort or merit, but of God’s special favour. Thus he was a monotheist in the real sense of the word. He allowed no idol of conceit or pride, etc., to stand between him and his Creator. (close)
اُردو
یقیناً ابراہیم (فی ذاتہ) ایک امت تھا جو ہمیشہ اللہ کا فرمانبردار، اسی کی طرف جھکا رہنے والا تھا اور وہ مشرکین میں سے نہیں تھا۔
اُردو تفسیر صغیر
ابراہیم یقیناً ہر (اِک) خیر کا جامع اللہ کے لئے تذلل اختیار کرنے والا (اور) ہمیشہ خدا کی کامل فرماں برداری کرنے والا تھا‘ اور وہ مشرکوں میں سے نہیں تھا۔
Français
Assurément, Abraham était une nation en soi, toujours obéissant à Allāh et à jamais incliné vers Lui ; il ne faisait certainement pas partie du groupe des associateurs ;
Español
Abraham fue una nación en sí mismo, siempre obediente a Al-lah, siempre inclinado ante Él, y ciertamente no fue de los idólatras.
Deutsch
Abraham war in der Tat ein Vorbild an Tugend, gehorsam gegen Allah, aufrecht – und er gehörte nicht zu den Götzendienern –,
شَاکِرًا لِّاَنۡعُمِہٖ ؕ اِجۡتَبٰہُ وَ ہَدٰٮہُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۱۲۲﴾
شَاكِرٗا لِّأَنۡعُمِهِۚ ٱجۡتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
English
Grateful for His favours; He chose him and guided him to a straight path.
English Short Commentary
Ever grateful for His favours; [b]He chose him and guided him to a straight path.
English Five Volume Commentary
Grateful for His favours; [b]He chose him and guided him to a straight path.[1922]
1922. Commentary:
As Abraham believed that all his good qualities were Divine gifts, therefore he was grateful to God.
The straight path mentioned in the verse is the path which leads to God. The word مستقیم signifies the straight and shortest line between two points. Man represents one end of the line and God represents the other, and the straight and shortest path in religion is the line which joins man to God. The verse exhorts Muslims to develop in themselves the qualities that made Abraham the chosen one of God and to steer clear of the path of iniquity and transgression followed by Meccans and Jews. The former altogether rejected the Divine Law and were satisfied with man-made customs and usages and the latter differed and disagreed with regard to its meaning and application and defied and broke it. (close)
اُردو
اس کی نعمتوں کا شکر کرنے والا تھا۔ اُس (اللہ) نے اسے چن لیا اور اسے صراطِ مستقیم کی طرف ہدایت دی۔
اُردو تفسیر صغیر
(وہ) اس کے انعاموں کا شکر گذار تھا‘ اس (کے رب) نے اسے برگزیدہ کیا تھا اور ایک سیدھی راہ کی طرف اس کی راہنمائی کی تھی۔
Français
Constamment reconnaissant pour Ses faveurs. Il l’a choisi et l’a guidé vers un droit chemin.
Español
Siempre agradecido por Sus mercedes; Él lo eligió y lo guió hacia el camino recto.
Deutsch
dankbar für Seine Wohltaten; Er erwählte ihn und leitete ihn auf dem geraden Weg.
وَ اٰتَیۡنٰہُ فِی الدُّنۡیَا حَسَنَۃً ؕ وَ اِنَّہٗ فِی الۡاٰخِرَۃِ لَمِنَ الصّٰلِحِیۡنَ ﴿۱۲۳﴾ؕ
وَءَاتَيۡنَٰهُ فِي ٱلدُّنۡيَا حَسَنَةٗۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ
English
And We bestowed on him good in this world, and in the Hereafter he will surely be among the righteous.
English Short Commentary
And [c]We bestowed on him good in this world, and in the Hereafter he will surely be among the righteous.
English Five Volume Commentary
And [a]We bestowed on him good in this world, and in the Hereafter he will surely be among the righteous.[1923]
1923. Commentary:
In verse 121 Abraham was mentioned as an exemplar. Here it is added that it cannot be said of him that because he did not possess material wealth, he had no reason or occasion to become corrupt. The verse removes this misconception and says that God had bestowed upon Abraham power, comfort and wealth and yet he stuck to the path of righteousness. It implies the beautiful hint that Muslims will also be granted worldly power, prestige and prosperity, and in the heyday of their glory would find in Abraham a worthy exemplar. (close)
اُردو
اور ہم نے اُسے دنیا میں حَسَنہ عطا کی اور آخرت میں وہ یقیناً صالحین میں سے ہوگا۔
اُردو تفسیر صغیر
اور ہم نے اُسے اس دنیا میں (بھی بڑی) کامیابی بخشی تھی‘ اور وہ آخرت میں (بھی) یقیناً صالح لوگوں میں سے ہوگا۔
Français
Et Nous lui accordâmes une belle part dans ce monde, et dans l’au-delà il sera assurément du nombre des justes.
Español
Nosotros le concedimos el bien en este mundo, y en el Más Allá estará ciertamente entre los justos.
Deutsch
Und Wir gewährten ihm Gutes in dieser Welt, und im Jenseits wird er sicherlich unter den Rechtschaffenen sein.
ثُمَّ اَوۡحَیۡنَاۤ اِلَیۡکَ اَنِ اتَّبِعۡ مِلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا ؕ وَ مَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ ﴿۱۲۴﴾
ثُمَّ أَوۡحَيۡنَآ إِلَيۡكَ أَنِ ٱتَّبِعۡ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
English
And now We have revealed to thee, saying, ‘Follow the way of Abraham who was ever inclined to God and was not of those who set up equals to Him.’
English Short Commentary
And now We have sent revelation to thee, enjoining, [d]‘Follow the way of Abraham who was ever inclined to Allah and was not of those who set up equals to Him.’
English Five Volume Commentary
And now We have revealed to thee, saying, [b]‘Follow the way of Abraham who was ever inclined to God and was not of those who set up equals to Him.’[1924]
1924. Commentary:
The reason why Abraham has been held up as an exemplar is that he was held in high esteem not only by Jews and Christians but also by the idolaters of Arabia, being the common ancestor of all. The verse does not mean, as insinuated by some Christian writers, that according to it the Holy Prophet was merely a follower of the religion of Abraham and nothing more. The words, "following the way of Abraham" only mean, following and imitating him in things mentioned in the preceding verse—he was a paragon of virtue and yet was humble and grateful to God. The Holy Prophet was by far a nobler character than Abraham and Islam a much better religious system than any previous one. (close)
اُردو
پھر ہم نے تیری طرف وحی کی کہ تُو ابراہیمِ حنیف کی ملّت کی پیروی کر اور وہ مشرکین میں سے نہ تھا۔
اُردو تفسیر صغیر
اور (اے رسول) ہم نے تجھے وحی کے ذریعہ سے حکم دیا ہے کہ (ہماری) کامل فرمانبرداری پر ہمیشہ قائم رہنے والے ابراہیم کے طریق کی پیروی کر۔ اور (اے مکہ والو جانتے ہوکہ) وہ مشرکوں میں سے نہیں تھا۔
Français
Et maintenant Nous t’avons révélé ceci : « Suis la voie d’Abraham qui était toujours incliné vers Allāh, et n’était pas du nombre des asssociateurs. »
Español
Ahora Te hemos revelado diciéndote: “Sigue el amino de Abraham, quien estuvo siempre inclinadoante Dios y no fue de quienes engrandecen a otros a la altura de Él”.
Deutsch
Und Wir haben dir offenbart: "Folge dem Weg Abrahams, des Aufrechten; er gehörte nicht zu den Götzendienern."