وَ اَقِیۡمُوا الصَّلٰوۃَ وَ اٰتُوا الزَّکٰوۃَ ؕ وَ مَا تُقَدِّمُوۡا لِاَنۡفُسِکُمۡ مِّنۡ خَیۡرٍ تَجِدُوۡہُ عِنۡدَ اللّٰہِ ؕ اِنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ ﴿۱۱۱﴾
وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَۚ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِۗ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ
English
And observe Prayer and pay the Zakat; and whatever good you send on before you for yourselves, you shall find it with Allah; surely, Allah sees all that you do.
English Short Commentary
And [d]observe Prayer and pay the Zakat; and [e]whatever good you send on before you for yourselves, you shall find it with Allah; surely, Allah sees all that you do.
English Five Volume Commentary
And [a]observe Prayer and pay the Zakah; and [b]whatever good you send on before you for yourselves, you shall find it with Allah; surely, Allah sees all that you do.[117]
117. Commentary:
When one is subjected to continued persecution, one is apt to lose patience. But Muslims were enjoined to meekly endure troubles and torments, and in order to be able to do so, they were ordered to resort to الصلوة (prayers to God) on the one hand, and to الزکوة (helping mankind) on the other. By so doing, they would acquire from God the power to endure.
The words, whatever good you send on before you for yourselves, you shall find it with Allah, contain a deep spiritual truth. Whatever good man does is kept in store for him by Allah and nothing is lost. Every good work is like a seed which may lie hidden from the public view but is all the time a large tree in the making. So the Muslims should not think that their Prayers and their Zakah will be lost. They are sure to bring forth good fruit sooner or later. (close)
اُردو
اور نماز کو قائم کرو اور زکوٰۃ ادا کرو اور جو بھلائی بھی تم خود اپنی خاطر آگے بھیجتے ہو اسے تم اللہ کے حضور موجود پاؤ گے۔ یقینا اللہ اس پر نگاہ رکھے ہوئے ہے جو تم کرتے ہو۔
اُردو تفسیر صغیر
اور نماز کو (مطابق شرائط) قائم رکھو اور زکوٰۃ ادا کرو‘ اور (یاد رکھو کہ) جو نیکی بھی تم اپنی ذات کے لئے آگے بھیجو گے تم اسے اللہ کے پاس پاٶ گے۔ اللہ تمہارے اعمال کو یقیناً دیکھ رہا ہے۔
Français
Et observez la Prière et payez la Zakāt, et tout le bien que vous aurez envoyé à l’avance pour vous-mêmes vous le retrouverez auprès d’Allāh ; sûrement, Allāh voit bien tout ce que vous faites.
Español
Y observad la Oración y pagad el Zakat; y todo el bien que hayáis practicado antes por vosotros mismos, lo encontraréis con Al-lah. En verdad, Al-lah ve todo lo que hacéis.
Deutsch
Verrichtet das Gebet und zahlet die Zakât; und was ihr Gutes für euch voraussendet, das sollt ihr bei Allah wiederfinden. Wahrlich, Allah sieht alles, was ihr tut.
وَ قَالُوۡا لَنۡ یَّدۡخُلَ الۡجَنَّۃَ اِلَّا مَنۡ کَانَ ہُوۡدًا اَوۡ نَصٰرٰی ؕ تِلۡکَ اَمَانِیُّہُمۡ ؕ قُلۡ ہَاتُوۡا بُرۡہَانَکُمۡ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۱۱۲﴾
وَقَالُواْ لَن يَدۡخُلَ ٱلۡجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوۡ نَصَٰرَىٰۗ تِلۡكَ أَمَانِيُّهُمۡۗ قُلۡ هَاتُواْ بُرۡهَٰنَكُمۡ إِن كُنتُمۡ صَٰدِقِينَ
English
And they say, ‘None shall ever enter Heaven unless he be a Jew or a Christian.’ These are their vain desires. Say, ‘Produce your proof, if you are truthful.’
English Short Commentary
And they say, [f]‘None shall ever enter Heaven unless he be a Jew or a Christian.’[134] These are their vain desires. Say, ‘Produce your proof, if you are truthful.’
134. The Jews and the Christians both suffer from the delusion that only a Jew or a Christian could obtain salvation. (close)
English Five Volume Commentary
And they say, [c]‘None shall ever enter Heaven unless he be a Jew or a Christian.’ These are their vain desires. Say, ‘Produce your proof, if you are truthful.’[118]
118. Important Words:
ھود (the Jews) has by some been looked upon as the plural of ھائد which is active participle from ھاد meaning, he repented and turned towards the truth or towards God. In this sense ھود would mean, a people who have turned to God with repentance. The word ھود is a proper name for the Jews. The original and commoner word, however, is الیھود or یھود from which, according to some, the letter یا has been dropped, leaving the word ھود (Aqrab). See also 2:63.
Commentary:
So far Christians were not separately addressed. But now the Quran mentions them along with the Jews, indicating that their case was no better than that of the latter, both being under the delusion that one could obtain salvation merely by becoming a Jew or a Christian. They forgot the fact that when God had established a fresh covenant, salvation could not be possible without conforming thereto. If, however, the Jews and the Christians were justified in their claims, they should advance some reasons or scriptural evidence to show that it was enough for the purposes of salvation to join their folds. And they could not do it, because in their very Scriptures was foretold the appearance of a Prophet whom they were enjoined to accept and whose rejection was stated to lead to estrangement from God.
Christianity, as well as Judaism, was meant for the guidance of the Israelites alone. The mission of Jesus was not meant for the whole world (Matt. 7:6; 10:6; 15:24; Mark 7:27). Though later on the followers of Jesus violated the limit imposed upon his mission and claimed universality for it, yet the hard fact remains that he was sent only for the Israelites, and his mission was to uplift that people alone. As other nations of the world are also the creation of God, it is therefore only right to believe that God must have made some arrangement for their guidance as well. Hence, it is quite unreasonable on the part of the Jews and Christians to hold that the door of salvation was closed against the followers of other faiths. Such a view would mean that God had confined salvation to certain tribes, to the exclusion of others, which is evidently absurd.
Islam, however, is not exposed to that objection. In the first place, it is not a tribal faith, but is universal in character. In the Quran, God enjoins the Holy Prophet to Say, O mankind! truly I am a Messenger to you all from Allah (7:159). Similarly, there is a saying of the Holy Prophet to the effect, "I have been sent for the whole mankind while the Prophets before me were sent to particular peoples only" (Musnad).
Secondly, unlike Judaism and Christianity, Islam does not hold Hell to be ever-lasting, but a place of reformation, where sinners will be purged of their sins to enable them to find their way ultimately to Heaven and enjoy the reward of whatever good deeds they had done in this world. On the other hand, Islam looks upon the bounties of Heaven to be everlasting. With Jews and Christians, it is only the wish that has been father to the thought and nothing else. Produce your proof, if you are truthful, says the Quran. (close)
اُردو
اور وہ کہتے ہیں کہ ہرگز جنت میں کوئی داخل نہیں ہو گا سوائے ان کے جو یہودی یا عیسائی ہوں۔ یہ محض ان کی خواہشات ہیں۔ تُو کہہ کہ اپنی کوئی مضبوط دلیل تو لاؤ اگر تم سچے ہو۔
اُردو تفسیر صغیر
اور وہ (یعنی یہودی اور مسیحی یہ بھی) کہتے ہیں کہ جنت میں سوائے ان (لوگوں) کے جو یہودی ہوں یا مسیحی ہوں ہرگز کوئی نہیں داخل ہوگا‘ یہ (محض) ان کی آرزوئیں ہیں‘ تو (انہیں) کہہ دے کہ اگر تم سچے ہو تو اپنی دلیل پیش کرو۔
Français
Et ils disent : « Personne n’ira au paradis à moins d’être Juif ou Chrétien. » Ce sont là leurs vains désirs. Dis-leur : « Si vous dites la vérité, apportez votre preuve. »
Español
Y dicen: “Nadie entrará en el Cielo a menos que sea judío o cristiano.” Estos son sus vanos deseos. Decidles: “Probadlo, si sois veraces.”
Deutsch
Und sie sprechen: "Keiner soll je in den Himmel eingehen, er sei denn ein Jude oder ein Christ." Solches sind ihre eitlen Wünsche. Sprich: "Bringt her euren Beweis, wenn ihr wahrhaftig seid."
بَلٰی ٭ مَنۡ اَسۡلَمَ وَجۡہَہٗ لِلّٰہِ وَ ہُوَ مُحۡسِنٌ فَلَہٗۤ اَجۡرُہٗ عِنۡدَ رَبِّہٖ ۪ وَ لَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ ﴿۱۱۳﴾٪
بَلَىٰۚ مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ فَلَهُۥٓ أَجۡرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
English
Nay, whoever submits himself completely to Allah, and is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve.
English Short Commentary
Nay, [g]whoever submits himself[135] completely to Allah, and is the doer of good, shall have his reward from his Lord. [a]No fear shall come upon such, neither shall they grieve.
135. Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab). (close)
English Five Volume Commentary
Nay, [a]whoever submits himself completely to Allah, and is the doer of good, shall have his reward with his Lord. [b]No fear shall come upon such, neither shall they grieve.[119]
119. Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah). (close)
اُردو
نہیں نہیں، سچ یہ ہے کہ جو بھی اپنا آپ خدا کے سپرد کردے اور وہ احسان کرنے والا ہو تو اس کا اجر اس کے ربّ کے پاس ہے۔ اور اُن (لوگوں) پر کوئی خوف نہیں اور نہ وہ غمگین ہوں گے۔
اُردو تفسیر صغیر
(اور بتاٶ کہ دوسرے لوگ) کیوں نہیں (داخل ہوں گے) جو بھی اپنے آپ کو اللہ کے سپرد کردے اور وہ نیک کام کرنے والا (بھی) ہو تو اس کے رب کے ہاں اس کے لئے بدلہ (مقرر) ہے اور ان (لوگوں) کو نہ (آئندہ کے متعلق) کسی قسم کا خوف ہوگا اور نہ وہ (کسی سابق نقصان پر) غمگین ہوں گے۔
Français
En vérité, quiconque se soumet complètement à Allāh et dont la conduite est excellente aura sa récompense auprès de son Seigneur. Ils ne seront ni dans la crainte, ni ne seront-ils affligés.
Español
¡No!, quien se someta completamente a Al-lah, siendo excelente en conducta, tendrá su recompensa con su Señor. Ningún temor les sobrecogerá ni sufrirán aflicción.
Deutsch
Nein, wer sich gänzlich Allah unterwirft und Gutes tut, ihm wird sein Lohn bei seinem Herrn. Keine Furcht soll auf solche kommen, noch sollen sie trauern.
وَ قَالَتِ الۡیَہُوۡدُ لَیۡسَتِ النَّصٰرٰی عَلٰی شَیۡءٍ ۪ وَّ قَالَتِ النَّصٰرٰی لَیۡسَتِ الۡیَہُوۡدُ عَلٰی شَیۡءٍ ۙ وَّ ہُمۡ یَتۡلُوۡنَ الۡکِتٰبَ ؕ کَذٰلِکَ قَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ مِثۡلَ قَوۡلِہِمۡ ۚ فَاللّٰہُ یَحۡکُمُ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ ﴿۱۱۴﴾
وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَيۡءٖ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَيۡءٖ وَهُمۡ يَتۡلُونَ ٱلۡكِتَٰبَۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ مِثۡلَ قَوۡلِهِمۡۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ
English
And the Jews say, ‘The Christians stand on nothing;’ and the Christians say, ‘The Jews stand on nothing;’ while they both read the same Book. Even thus said those who had no knowledge, like what they say. But Allah shall judge between them on the Day of Resurrection concerning that wherein they disagree.
English Short Commentary
And the Jews say, [b]‘The Christians stand on nothing’ and the Christians say, [c]‘The Jews stand on nothing;’[136] while they both read the same Book. Even thus said those, who had no knowledge, like what they say. But Allah shall judge between them on the Day of Resurrection concerning that wherein they disagree.
136. Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess. (close)
English Five Volume Commentary
And the Jews say, [a]‘The Christians stand on nothing’; and the Christians say, [b]‘The Jews stand on nothing’; while they both read thesame Book. Even thus said those who had no knowledge, like what they say. But Allah shall judge between them on the Day of Resurrection concerning that wherein they disagree.[120]
120. Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible. (close)
اُردو
اور یہود کہتے ہیں کہ نصارٰی (کی بنا) کسی چیز پر نہیں اور نصارٰی کہتے ہیں کہ یہود (کی بنا) کسی چیز پر نہیں حالانکہ وہ کتاب پڑھتے ہیں ۔ اسی طرح ان لوگوں نے بھی جو کچھ علم نہیں رکھتے ان کے قول کے مشابہ بات کی ۔ پس اللہ قیامت کے روز اُن کے درمیان ان باتوں کا فیصلہ کرے گا جن میں وہ اختلاف کرتے تھے۔
اُردو تفسیر صغیر
اور یہودی کہتے ہیں کہ مسیحی کسی (سچی) بات پر قائم نہیں ہیں اور مسیحی کہتے ہیں کہ یہود کسی (سچی) بات پر قائم نہیں ہیں۔ حالانکہ وہ دونوں (ایک ہی) کتاب (یعنی تورات) پڑھتے ہیں اسی طرح وہ (دوسرے) لوگ جو علم نہیں رکھتے انہی کی سی بات کہا کرتے تھے۔ سو جس (بات) میں یہ اختلاف کرتے ہیں اس کے متعلق اللہ قیامت کے دن ان کے درمیان فیصلہ کرے گا۔
Français
Et les Juifs disent : « Les Chrétiens ne se fondent sur rien » ; et les Chrétiens disent : « Les Juifs ne se fondent sur rien » ; et pourtant, ils lisent tous deux le même Livre. Ainsi s’exprimaient aussi ceux qui n’avaient aucune connaissance. Mais, le Jour de la Résurrection, Allāh jugera entre eux concernant ce sur quoi ils étaient en désaccord.
Español
Y los judíos dicen: “Los cristianos no se apoyan en nada”; y los cristianos dicen: “Los judíos no se apoyan en nada”; aunque ambos leen el mismo Libro. Y lo mismo que ellos dicen, dijeron los que no tenían conocimiento. Pero Al-lah juzgará entre ellos, el Día de la Resurrección, en relación con sus diferencias.
Deutsch
Die Juden sagen: "Die Christen fußen auf nichts"; und die Christen sagen: "Die Juden fußen auf nichts", obwohl sie doch (beide) die Schrift lesen. So, gleich ihrer Rede, sprachen schon die, die keine Kenntnis hatten. Allah aber wird richten unter ihnen am Tage der Auferstehung über das, worin sie uneinig sind.
وَ مَنۡ اَظۡلَمُ مِمَّنۡ مَّنَعَ مَسٰجِدَ اللّٰہِ اَنۡ یُّذۡکَرَ فِیۡہَا اسۡمُہٗ وَ سَعٰی فِیۡ خَرَابِہَا ؕ اُولٰٓئِکَ مَا کَانَ لَہُمۡ اَنۡ یَّدۡخُلُوۡہَاۤ اِلَّا خَآئِفِیۡنَ ۬ؕ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ وَّ لَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ ﴿۱۱۵﴾
وَمَنۡ أَظۡلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذۡكَرَ فِيهَا ٱسۡمُهُۥ وَسَعَىٰ فِي خَرَابِهَآۚ أُوْلَـٰٓئِكَ مَا كَانَ لَهُمۡ أَن يَدۡخُلُوهَآ إِلَّا خَآئِفِينَۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ
English
And who is more unjust than he who prohibits the name of Allah being glorified in Allah’s temples and seeks to ruin them? It was not proper for such men to enter therein except in fear. For them is disgrace in this world; and theirs shall be a great punishment in the next.
English Short Commentary
And who is more unjust than he who prohibits the name of Allah being glorified in [a]Allah’s temples and strives to ruin[137] them? It was not proper for such men to enter therein except in fear. For them is disgrace in this world; and theirs shall be a great punishment in the next.
137. The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation. (close)
English Five Volume Commentary
And who is more unjust than he who prohibits the name of Allah being glorified in [a]Allah’s temples and seeks to ruin them? It was not proper for such men to enter therein except in fear. For them is disgrace in this world; and theirs shall be a great punishment in the next.[121]
121. Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed. (close)
اُردو
اور اس سے زیادہ ظالم کون ہے جس نے منع کیا کہ اللہ کی مسجدوں میں اس کا نام بلند کیا جائے اور انہیں ویران کرنے کی کوشش کی۔ (حالانکہ) ان کے لئے اس کے سوا کچھ جائز نہ تھا کہ وہ ان (مسجدوں) میں ڈرتے ہوئے داخل ہوتے۔ ان کے لئے دنیا میں ذلت اور آخرت میں بہت بڑا عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
اور اس (شخص) سے بڑھ کر کون ظالم (ہو سکتا) ہے جس نے اللہ کی مساجد سے (لوگوں کو) روکا کہ ان میں اس کا نام لیا جائے اور ان کی ویرانی کے درپے ہو گیا ان (لوگوں) کے لئے مناسب نہ تھا کہ ان (مساجد) کے اندر داخل ہوتے مگر (خدا سے) ڈرتے ہوئے ان کے لئے دنیا میں (بھی) رسوائی ہے اور آخرت میں (بھی) ان کے لئے بڑا عذاب (مقدر) ہے۔
Français
Et qui est plus injuste que celui qui empêche qu’on rende gloire au nom d’Allāh dans Ses temples et qui s’efforce à les mettre en ruines ? Il n’était pas convenable que de tels hommes y entrent, sauf avec crainte. Pour eux, il y a la honte ici-bas et un très grand châtiment dans l’au-delà.
Español
Y ¿hay alguien más injusto que quien prohíbe que el nombre de Al-lah sea glorificado en los templos de Al-lah y busca su ruina? No era apropiado que tales hombres entraran en ellos sino con temor. Sobre ellos caerá la ignominia en este mundo; y les está reservado un duro castigo en el próximo.
Deutsch
Und wer ist ungerechter, als wer verhindert, dass Allahs Name verherrlicht werde in Allahs Tempeln, und bestrebt ist, sie zu zerstören? Es ziemte sich nicht für solche, sie anders zu betreten denn in Ehrfurcht. Für sie ist Schande in dieser Welt; und in jener harrt ihrer schwere Strafe.
وَ لِلّٰہِ الۡمَشۡرِقُ وَ الۡمَغۡرِبُ ٭ فَاَیۡنَمَا تُوَلُّوۡا فَثَمَّ وَجۡہُ اللّٰہِ ؕ اِنَّ اللّٰہَ وَاسِعٌ عَلِیۡمٌ ﴿۱۱۶﴾
وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ فَأَيۡنَمَا تُوَلُّواْ فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٞ
English
To Allah belong the East and the West; so withersoever you turn, there will be the face of Allah. Surely, Allah is Bountiful, All- Knowing.
English Short Commentary
[b]To Allah belong the East and the West;[138] so withersoever you turn, there will be the face of Allah. Surely, Allah is Bountiful, All-Knowing.
138. The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West. (close)
English Five Volume Commentary
[a]To Allah belong the East and the West; so withersoever you turn, there will be the face of Allah. Surely, Allah is Bountiful, All-Knowing.[122]
122. Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success. (close)
اُردو
اور اللہ ہی کا ہے مشرق بھی اور مغرب بھی۔ پس جس طرف بھی تم منہ پھیرو وہیں خدا کا جلوہ پاؤ گے۔ یقینا اللہ بہت وسعتیں عطا کرنے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور مشرق و مغرب اللہ ہی کے ہیں اس لئے جدھر بھی تم رخ کرو گے ادھر ہی اللہ کی توجہ ہوگی۔ اللہ یقیناً وسعت دینے والا (اور) بڑا جاننے والا ہے۔
Français
A Allāh appartiennent l’Est et l’Ouest ; et où que vous vous tourniez, il y aura la face d’Allāh. En vérité, Allāh est Munificent et Omniscient.
Español
A Al-lah pertenecen el Oriente y el Occidente; por ello, a donde quiera que os volváis, allí estará el rostro de Al-lah. En verdad, Al-lah es Generoso, Omnisciente.
Deutsch
Allahs ist der Osten und der Westen; wohin immer ihr also euch wendet, dort ist Allahs Angesicht. Wahrlich, Allah ist freigebig, allwissend.
وَ قَالُوا اتَّخَذَ اللّٰہُ وَلَدًا ۙ سُبۡحٰنَہٗ ؕ بَلۡ لَّہٗ مَا فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ کُلٌّ لَّہٗ قٰنِتُوۡنَ ﴿۱۱۷﴾
وَقَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ سُبۡحَٰنَهُۥۖ بَل لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ كُلّٞ لَّهُۥ قَٰنِتُونَ
English
And they say, ‘Allah has taken to Himself a son.’ Holy is He! Nay, everything in the heavens and the earth belongs to Him. To Him are all obedient.
English Short Commentary
And they say, [c]‘Allah has taken to Himself a son.’[139] Holy is He! Nay, everything in the heavens and the earth belongs to Him. [a]To Him are all obedient.
139. The words "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" subsequently came to bear a literal connotation (Luke 20:36; Matt. 5:9, 45, 48; Deut. 14:1; Exod. 4:22; Gal. 3:26; etc.). If God has a son, He must be subject to sexual desire and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which attribution of a son to God implies, is the characteristic of perishable things. Islam repudiates all such ideas; for according to it God is Holy and free from all defects. (close)
English Five Volume Commentary
And they say, [a]‘Allah has taken to Himself a son’. Holy is He! Nay, everything in the heavens and the earth belongs to Him. [b]To Him are all obedient.[123]
123. Important Words:
قانتون (obedient) which is the plural of قانت is derived from قنت which means: (1) he obeyed; (2) he showed humility and submissiveness; (3) he remained silent, refraining from speech; and (4) he stood praying or he stood long in Prayer (Aqrab).
Commentary:
The verse speaks of the Christians with whom the Muslims were to come in contact in their great march as the torchbearers of Islam. Failing to get converts from among the Jews, the early Christians turned their attention to the Romans and the Greeks but succumbed to their philosophies and freely borrowed ideas from them, incorporating them into their own beliefs and doctrines. As a result of this, Jesus began to be represented as the Son of God and the dogma of Trinity became the basic doctrine of the Christian Faith. The expression "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" came to bear a literal connotation (Luke 20:36; Matt. 5:9, 45, 48; Deut. 14:1; Exod. 4:22; Gal. 3:26; Wisd. 2:18, etc.). The Quran has exploded this doctrine and has, in the verse under comment, given several arguments to expose its falsity: (1) If God has a son, He must be subject to sexual desires and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which the attribution of a son to God implies, is the characteristic of perishable things. But Islam repudiates all such ideas; for according to it, God is Holy and free from all defects and weaknesses. (2) One sometimes needs a son or a successor to extend one’s dominion and bring into subjugation such territories as do not acknowledge one’s rule. But God has no such need; for everything in the heavens and the earth belongs to Him. (3) A son or helper is sometimes required to keep under control the turbulent or far-flung parts of one’s kingdom; but God has no such requirement, for "all are obedient to Him." Thus, from whatever angle we may view the question, God is proved to need no son, no helper or assistant to help Him in the work of controlling and managing the universe. In fact, it is blasphemy to say so. The argument is further elaborated in the next verse. (close)
اُردو
اور وہ کہتے ہیں اللہ نے بیٹا بنا لیا ہے ۔ پاک ہے وہ۔ بلکہ (اس کی شان تو یہ ہے کہ) اُسی کا ہے جو آسمانوں اور زمین میں ہے ۔ سب اسی کے فرماں بردار ہیں۔
اُردو تفسیر صغیر
اور وہ کہتے ہیں کہ اللہ نے (اپنے لئے) ایک بیٹا بنا لیا ہے (ان کی بات درست نہیں) وہ (تو ہر کمزوری سے) پاک ہے‘ بلکہ جو کچھ آسمانوں اور زمین میں ہے‘ اسی کا ہے۔ سب اس کے فرمانبردار ہیں۔
Français
Et ils disent qu’Allāh S’est donné un fils. Béni est-Il ! En vérité, tout ce qui est aux cieux et sur terre appartient à Allāh. Tous Lui obéissent.
Español
Y dicen: “Al-lah ha tomado para Sí un hijo” ¡Santo sea!”. No, cuanto hay en los cielos y en la tierra a Él pertenece. A Él todo le obedece.
Deutsch
Und sie sagen: "Allah hat Sich einen Sohn zugesellt." Heilig ist Er! Nein, alles in den Himmeln und auf der Erde ist Sein. Ihm sind alle gehorsam.
بَدِیۡعُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ اِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَہٗ کُنۡ فَیَکُوۡنُ ﴿۱۱۸﴾
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
English
He is the Originator of the heavens and the earth. When He decrees a thing, He does only say to it, ‘Be!’ and it is.
English Short Commentary
He is [b]the Originator[140] of the heavens and the earth. When He decrees a thing, [c]He only says to it, ‘Be!’ and it is.
140. This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree. (close)
English Five Volume Commentary
He is the [a]Originator of the heavens and the earth. When He decrees a thing, [b]He does only say to it, ‘Be!’ and it is.[124]
124. Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it. (close)
اُردو
وہ آسمانوں اور زمین کی تخلیق کا آغاز کرنے والا ہے۔ اور جب وہ کسی امر کا فیصلہ کر لیتا ہے تو وہ اُسے محض ”ہو جا“ کہتا ہے تو وہ ہونے لگتا ہے اور ہو کر رہتا ہے۔
اُردو تفسیر صغیر
وہ آسمانوں اور زمین کو (بغیر کسی سابق نمونہ کے) پیدا کرنے والا ہے اور جب وہ کسی امر (کے عالم وجود میں لانے) کا فیصلہ کر لیتا ہے تو اس کے متعلق صرف یہ فرماتا ہے کہ تو ہو جا۔ سو وہ ہو جاتا ہے۔
Français
L’Initiateur des cieux et de la terre. Lorsqu’Il décrète une chose, Il n’a qu’à dire : « Sois, » et elle commence à être.
Español
Él es el Originador de los cielos y de la tierra. Cuando decreta una cosa, sólo es preciso que diga “¡Sea!”, y es.
Deutsch
Der Schöpfer der Himmel und der Erde! Wenn Er ein Ding beschließt, so spricht Er nur zu ihm: "Sei!", und es ist.
وَ قَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ لَوۡ لَا یُکَلِّمُنَا اللّٰہُ اَوۡ تَاۡتِیۡنَاۤ اٰیَۃٌ ؕ کَذٰلِکَ قَالَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّثۡلَ قَوۡلِہِمۡ ؕ تَشَابَہَتۡ قُلُوۡبُہُمۡ ؕ قَدۡ بَیَّنَّا الۡاٰیٰتِ لِقَوۡمٍ یُّوۡقِنُوۡنَ ﴿۱۱۹﴾
وَقَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ لَوۡلَا يُكَلِّمُنَا ٱللَّهُ أَوۡ تَأۡتِينَآ ءَايَةٞۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبۡلِهِم مِّثۡلَ قَوۡلِهِمۡۘ تَشَٰبَهَتۡ قُلُوبُهُمۡۗ قَدۡ بَيَّنَّا ٱلۡأٓيَٰتِ لِقَوۡمٖ يُوقِنُونَ
English
And those who have no knowledge say, ‘Why does not Allah speak to us, or a Sign come to us?’ Likewise said those before them similar to their saying. Their hearts are alike. We have certainly made the Signs plain for a people who firmly believe.
English Short Commentary
And those who have no knowledge say, ‘Why does not Allah speak to us, or [d]a Sign[141] come to us direct?’ Likewise said those before them what was similar to their saying. Their hearts are all alike. We have certainly made the Signs plain for a people who firmly believe.
141. It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51). (close)
English Five Volume Commentary
And those who have no knowledge say, ‘Why does not Allah speak to us, or [c]a Sign come to us?’ Likewise said those before them similar to their saying. Their hearts are alike. We have certainly made the Signs plain for a people who firmly believe.[125]
125. This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51). (close)
اُردو
اور وہ لوگ جو کچھ علم نہیں رکھتے کہتے ہیں کہ آخر اللہ ہم سے کیوں کلام نہیں کرتا یا ہمارے پاس بھی کوئی نشان کیوں نہیں آتا ۔ اسی طرح ان لوگوں نے بھی جو ان سے پہلے تھے ان کے قول کے مشابہ بات کی تھی۔ ان کے دل آپس میں مشابہ ہو گئے ہیں۔ ہم آیات کو یقین لانے والی قوم کے لئے خوب کھول کر بیان کر چکے ہیں۔
اُردو تفسیر صغیر
اور وہ لوگ جو (خدا کی حکمتوں کا) علم نہیں رکھتے کہتے ہیں کہ اللہ کیوں ہم سے (براہ راست) بات نہیں کرتا یا (کیوں) ہمارے پاس کوئی نشان (نہیں) آتا؟ اسی طرح۔۔۔۔۔ (بالکل) انہی کی سی بات۔۔۔۔۔ (وہ بھی) کہا کرتے تھے جو ان سے پہلے (زمانہ کے لوگ) تھے۔ ان سب کے دل ہمرنگ ہو گئے ہیں ہم تو ایسے لوگوں کے لئے جو یقین لے آتے ہیں ہر طرح کے نشانات کھول کر بیان کر چکے ہیں (مگر یہ لوگ مانتے نہیں۔)
Français
Et ceux qui n’ont aucune connaissance disent : « Pourquoi Allāh ne nous parle-t-Il pas ou ne nous envoie-t-Il pas un Signe ? » C’est ainsi que parlaient leurs prédécesseurs tout comme eux. Leurs cœurs se ressemblent. Et pourtant, Nous avons rendu clairs les Signes pour ceux qui croient fermement.
Español
Y los que no tienen conocimiento dicen: “¿Por qué no nos habla Al-lah o viene a nosotros un Signo?”. Lo mismo dijeron los que los precedieron, similar a lo que dicen. Sus corazones se asemejan. Ciertamente, hemos hecho patentes los Signos para un pueblo que cree firmemente.
Deutsch
Und die Unwissenden sagen: "Warum spricht Allah nicht zu uns, oder (warum) kommt uns kein Zeichen?" So, gleich ihrer Rede, sprachen schon die, die vor ihnen waren. Ihre Herzen sind einander ähnlich. Wir haben die Zeichen deutlich gemacht für Leute, die fest im Glauben sind.
اِنَّاۤ اَرۡسَلۡنٰکَ بِالۡحَقِّ بَشِیۡرًا وَّ نَذِیۡرًا ۙ وَّ لَا تُسۡئَلُ عَنۡ اَصۡحٰبِ الۡجَحِیۡمِ ﴿۱۲۰﴾
إِنَّآ أَرۡسَلۡنَٰكَ بِٱلۡحَقِّ بَشِيرٗا وَنَذِيرٗاۖ وَلَا تُسۡـَٔلُ عَنۡ أَصۡحَٰبِ ٱلۡجَحِيمِ
English
We have sent thee with the Truth, as a bearer of glad tidings and a warner. And thou wilt not be questioned about the inmates of Hell.
English Short Commentary
We have sent thee with the Truth, [e]as a bearer of glad tidings and a Warner. And thou wilt not be questioned concerning the inmates of Hell.
English Five Volume Commentary
We have sent thee with the Truth, [a]as a bearer of glad tidings and a warner. And thou wilt not be questioned about the inmates of Hell.[126]
126. Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4). (close)
اُردو
یقیناً ہم نے تجھے حق کے ساتھ بشیر اور نذیر کے طور پر بھیجا ہے اور تجھ سے جہنّم والوں کے بارہ میں نہیں پوچھا جائے گا۔
اُردو تفسیر صغیر
ہم نے تجھے یقیناً خوشخبری دینے والا اور ڈرانے والا بنا کر حق (اور راستی) کے ساتھ بھیجا ہے اور دوزخیوں کے متعلق تجھ سے کوئی باز پرس نہ کی جائے گی۔
Français
Vraiment, Nous t’avons envoyé avec la Vérité, en tant que Porteur de la bonne nouvelle et Avertisseur. Et on ne te demandera pas compte des gens de l’Enfer.
Español
Te hemos enviado con la Verdad, como portador de buenas nuevas y para que les adviertas. Y no se te preguntará sobre los moradores del infierno.
Deutsch
Wir haben dich entsandt mit der Wahrheit, als einen Bringer froher Botschaft und einen Warner. Und du wirst nicht zur Rede gestellt werden über die Insassen der Hölle.