تِلۡکَ اُمَّۃٌ قَدۡ خَلَتۡ ۚ لَہَا مَا کَسَبَتۡ وَ لَکُمۡ مَّا کَسَبۡتُمۡ ۚ وَ لَا تُسۡـَٔلُوۡنَ عَمَّا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۳۵﴾
تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ
English
Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did.
English Short Commentary
[a]Those are a people that have passed away, for them is that which they earned, and for you is what you earn; and you shall not be questioned as to what they did.
English Five Volume Commentary
[a]Those are a people that have passed away; for them is that which they earned, and for you shall be what you earn, and you shall not be questioned as to what they did.[141]
141. Commentary:
The People of the Book are here warned that the fact that they are the descendants of God’s Prophets would not avail them in any way. Their forefathers reaped the rewards of their good deeds and won God’s favours; and if they also wish to become His favourites, they must perform similar deeds and show implicit obedience to God and complete submission to His will. The fact that they are descended from holy persons makes them all the more responsible. (close)
اُردو
یہ ایک امّت تھی جو گزر چکی۔ اس کے لئے تھا جو اس نے کمایا اور تمہارے لئے ہے جو تم کماتے ہو اور تم اس کے متعلق نہیں پوچھے جاؤگے جو وہ کیا کرتے تھے۔
اُردو تفسیر صغیر
یہ وہ جماعت ہے جو (اپنا زمانہ پورا کرکے) فوت ہو چکی ہے جو کچھ اس نے کمایا (اس کا نفع نقصان) اس کے لئے ہے اور جو کچھ تم نے کمایا (اس کا نفع نقصان) تمہارے لئے ہے اور جو کچھ وہ کرتے تھے اس کے متعلق تم سے (کچھ) نہیں پوچھا جائے گا۔
Français
Ces gens-là ne sont plus de ce monde ; ils ont ce qu’ils ont acquis ; vous aurez aussi ce que vous aurez acquis, et on ne vous questionnera pas sur ce qu’ils ont fait.
Español
Son un pueblo que ha pasado; para ellos lo que ganaron, y para vosotros será lo que ganéis; y no seréis interrogados sobre lo que ellos hicieron.
Deutsch
Jenes Volk ist nun dahingefahren; ihnen ward nach ihrem Verdienst, und euch wird nach eurem Verdienst, und ihr sollt nicht befragt werden nach ihren Taten.
وَ قَالُوۡا کُوۡنُوۡا ہُوۡدًا اَوۡ نَصٰرٰی تَہۡتَدُوۡا ؕ قُلۡ بَلۡ مِلَّۃَ اِبۡرٰہٖمَ حَنِیۡفًا ؕ وَ مَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ ﴿۱۳۶﴾
وَقَالُواْ كُونُواْ هُودًا أَوۡ نَصَٰرَىٰ تَهۡتَدُواْۗ قُلۡ بَلۡ مِلَّةَ إِبۡرَٰهِـۧمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
English
And they say, ‘Be ye Jews or Christians that you may be rightly guided.’ Say: ‘Nay, follow ye the religion of Abraham who was ever inclined to God; he was not of those who set up gods with God.’
English Short Commentary
And they say, [b]‘Be ye Jews or Christians, then you will be rightly guided.’ Say, ‘Nay, but follow ye the religion of Abraham who was [c]ever inclined[152] to Allah; he was not of those who associate gods with Allah.’
152. Hanif means, (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab); (5) one who believes in all Prophets (Kathir). (close)
English Five Volume Commentary
And they say, [b]‘Be ye Jews or Christians that you may be rightly guided.’ Say: ‘Nay, follow ye the religion of Abraham who was [c]ever inclined to God; he was not of those who set up gods with God.’[142]
142. Important Words:
حنیفا (ever inclined to God) is derived from حنف which means, he became inclined. حنیف means: (1) one who turns away from error to guidance (Mufradat); (2) one who steadily follows the right faith and never swerves from it; (3) one inclining in a perfect manner to Islam and continuing firm therein (Lane); (4) one who follows the religion of Abraham (Aqrab).
Commentary:
There is a notion prevalent among the followers of different religions that salvation is confined to their respective folds only. This view is, however, quite erroneous. Salvation depends upon the grace and mercy of God, and submission to His will is the only way to win His grace and mercy. So long as the following of a religion involves submission to God’s will, there is salvation in it. But when this condition ceases to exist in a religion, that religion can no more offer salvation. The verse points out that the Jews and the Christians are wrong in asserting that the bare entry of a person into their respective religions assures salvation. Not so, says Allah, but salvation lies in what Abraham taught––absolute submission to God’s will. And Abraham was a rightly guided person who taught and practised the spirit of Islam.
The words, he was not of those who set up gods with God, are not used here to remove any misconception about Abraham but to point out to the People of the Book that, while their progenitor Abraham was not an idol-worshipper, they had for themselves practically set up so many equals to God. They outwardly professed belief in God’s Oneness but in their hearts lay hidden, scores of idols which they loved and revered as one should love and revere God alone. (close)
اُردو
اور وہ کہتے ہیں کہ یہودی یا نصرانی ہو جاؤ تو ہدایت پاجاؤگے۔ تُو کہہ دے (نہیں) بلکہ ابراہیمِ حنیف کی امّت ہو جاؤ (یہی ہدایت کا موجب ہے) اور وہ ہرگز شرک کرنے والوں میں سے نہیں تھا۔
اُردو تفسیر صغیر
اور (کیا تم نے سنا کہ) وہ یہ بھی کہتے ہیں کہ یہودی یا مسیحی ہو جاٶ (اس طرح) تم ہدایت پا جاٶ گے تو (ان سے) کہدے (کہ یوں) نہیں بلکہ ابراہیم کے دین کو جو (خدا ہی کی طرف) جھکنے والا تھا (اختیار کرو) اور (یاد رکھو کہ) وہ مشرکوں میں سے نہ تھا۔
Français
Et ils disent : « Soyez Juifs ou Chrétiens afin d’être bien guidés. » Dis : « Suivez plutôt la foi d’Abraham qui était toujours incliné vers Allāh, car Abraham n’était pas du nombre des associateurs. »
Español
Y dicen: “Sed judíos o cristianos para que seáis bien guiados”. Decid: “No, seguid la religión de Abraham que siempre se inclinó ante Dios; no fue de aquellos que elevan dioses a la altura de Dios”.
Deutsch
Und sie sprechen: "Werdet Juden oder Christen, auf dass ihr rechtgeleitet seiet." Sprich: "Nein, (folget) dem Glauben Abrahams, des Aufrichtigen; er war keiner der Götzendiener."
قُوۡلُوۡۤا اٰمَنَّا بِاللّٰہِ وَ مَاۤ اُنۡزِلَ اِلَیۡنَا وَ مَاۤ اُنۡزِلَ اِلٰۤی اِبۡرٰہٖمَ وَ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ وَ یَعۡقُوۡبَ وَ الۡاَسۡبَاطِ وَ مَاۤ اُوۡتِیَ مُوۡسٰی وَ عِیۡسٰی وَ مَاۤ اُوۡتِیَ النَّبِیُّوۡنَ مِنۡ رَّبِّہِمۡ ۚ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡہُمۡ ۫ۖ وَ نَحۡنُ لَہٗ مُسۡلِمُوۡنَ ﴿۱۳۷﴾
قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ

English
Say ye: ‘We believe in Allah and what has been revealed to us, and what was revealed to Abraham and Ishmael, and Isaac, and Jacob and his children, and what was given to Moses and Jesus, and what was given to all other Prophets from their Lord. We make no difference between any of them; and to Him we submit ourselves.’
English Short Commentary
Say ye, ‘We [d]believe in Allah and what has been revealed to us, and what was revealed to Abraham and Ishmael, and Isaac, and Jacob and his children,[153] and what was given to Moses and Jesus, and what was given to all other Prophets[154] from their Lord. [a]We make no distinction between any of them; and to Him we submit ourselves.’
153. The word children here refers to the twelve tribes of Israel named after the twelve sons of Jacob—Ruben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26:49: 28). (close)
154. It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all nations, whereas other religions confine Prophethood to their own respective spheres. Naturally, the Qur’an mentions only the names of those Prophets who were known to the Arabs to whom the Message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a Warner has not been sent (35:25). The words, "We make no distinction between any of them," mean that a Muslim makes no difference between the different Prophets in respect of their Prophethood. The words should not be construed to mean that all the Prophets are of the same spiritual rank. Such an idea is against 2:254. (close)
English Five Volume Commentary
Say ye: [a]‘We believe in Allah and what has been revealed to us, and what was revealed to Abraham and Ishmael, and Isaac, and Jacob and his children, and what was given to Moses and Jesus, and what was given to all other Prophets from their Lord. [b]We make no difference between any of them; and to Him we submit ourselves’.[143]
143. Important Words:
اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).
Commentary:
The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.
It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).
As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.
Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130). (close)
اُردو
تم کہہ دو ہم اللہ پر ایمان لے آئے اور اس پر جو ہماری طرف اتارا گیا اور جو ابراہیم اور اسماعیل اور اسحٰق اور یعقوب اور (اس کی) اولاد کی طرف اتارا گیا۔ اور جو موسیٰ اور عیسیٰ کو دیا گیا اور اس پر بھی جو سب نبیوں کو ان کے ربّ کی طرف سے عطا کیا گیا۔ ہم ان میں سے کسی کے درمیان فرق نہیں کرتے اور ہم اُسی کے فرمانبردار ہیں۔
اُردو تفسیر صغیر
تم کہو کہ ہم اللہ پر اور جو کچھ ہماری طرف اتارا گیا ہے اور جو کچھ ابراہیم‘ اسماعیل‘ اسحاق‘ یعقوب اور (اس کی) اولاد پر اتارا گیا تھا اور جو کچھ موسیٰ اور عیسیٰ کو دیا گیا تھا اور (اسی طرح) جو کچھ (باقی) انبیاء کو ان کے رب کی طرف سے دیا گیا تھا (اس تمام وحی پر) ایمان رکھتے ہیں ہم ان میں سے ایک (نبی اور دوسرے نبی) کے درمیان (کوئی) بھی فرق نہیں کرتے اور ہم اسی کے فرمانبردار ہیں۔
Français
Dites : « Nous croyons en Allāh et à ce qui nous a été révélé, et à ce qui a été révélé à Abraham, à Ismaël, à Isaac, à Jacob et à ses enfants, et à ce qui a été donné à Moïse et à Jésus, et à ce qui a été donné à tous les autres prophètes de la part de leur Seigneur. Nous ne faisons aucune distinction entre eux ; et c’est à Lui que nous nous soumettons. »
Español
Decid: “Creemos en Al-lah y en lo que nos ha sido revelado, y en lo que fue revelado a Abraham e Ismael, e Isaac y Jacob y sus hijos, y en lo que fue dado a Moisés y Jesús, y en lo que fue dado a todos los demás Profetas por su Señor. Nosotros no hacemos diferencias entre ninguno de ellos; y a Él nos sometemos.”
Deutsch
Sprecht: "Wir glauben an Allah und was zu uns herabgesandt worden, und was herabgesandt ward Abraham und Ismael und Isaak und Jakob und (seinen) Kindern, und was gegeben ward Moses und Jesus, und was gegeben ward (allen anderen) Propheten von ihrem Herrn. Wir machen keinen Unterschied zwischen ihnen; und Ihm ergeben wir uns."
فَاِنۡ اٰمَنُوۡا بِمِثۡلِ مَاۤ اٰمَنۡتُمۡ بِہٖ فَقَدِ اہۡتَدَوۡا ۚ وَ اِنۡ تَوَلَّوۡا فَاِنَّمَا ہُمۡ فِیۡ شِقَاقٍ ۚ فَسَیَکۡفِیۡکَہُمُ اللّٰہُ ۚ وَ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۱۳۸﴾ؕ
فَإِنۡ ءَامَنُواْ بِمِثۡلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهۡتَدَواْۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا هُمۡ فِي شِقَاقٖۖ فَسَيَكۡفِيكَهُمُ ٱللَّهُۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
English
And if they believe as you have believed, then are they surely guided; but if they turn back, then they are only creating a schism, and Allah will surely suffice thee against them, for He is All-Hearing, All-Knowing.
English Short Commentary
And [b]if they believe as you have believed,[155] then are they rightly guided; but if they turn back, then they are bent upon creating a schism, and Allah will surely suffice thee against them, for He is the All-Hearing, the All-Knowing.
155. Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims. (close)
English Five Volume Commentary
And [a]if they believe as you have believed, then are they surely guided; but if they turn back, then they are only creating a schism, and Allah will surely suffice thee against them, for He is the All-Hearing, the All-Knowing.[144]
144. Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divineprotection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life. (close)
اُردو
پس اگر وہ اسی طرح ایمان لے آئیں جیسے تم اس پر ایمان لائے ہو تو یقیناً وہ بھی ہدایت پاگئے اور اگر وہ (اس سے) منہ پھیر لیں تو وہ (عادتاً) ہمیشہ اختلاف ہی میں رہتے ہیں۔ پس اللہ تجھے اُن سے (نمٹنے کےلئے) کافی ہوگا۔ اور وہی بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
پس اگر وہ لوگ (اسی طرح) ایمان لے آئیں جس طرح تم اس (تعلیم) پر ایمان لائے ہو تو (بس) وہ ہدایت پا گئے اور اگر وہ پھر جائیں تو (سمجھو کہ) وہ صرف اختلاف (کرنے) پر (تلے ہوئے) ہیں۔ اس صورت میں اللہ تجھے ضرور ان (کے شر) سے بچائے گا۔ وہ بہت ہی سننے والا (اور) بہت ہی جاننے والا ہے۔
Français
Et s’ils croient comme vous avez cru, alors certainement ils sont bien guidés ; mais s’ils s’en détournent, ils demeureront certainement dans le schisme, et Allāh te suffira assurément contre eux, car Il est Celui Qui entend tout, l’Omniscient.
Español
Y si creen como vosotros habéis creído, están, en verdad, bien guiados; pero si vuelven la espalda, entonces no hacen más que crear un cisma, y Al-lah te bastará ciertamente contra ellos, porque Él es el que todo lo oye, El Omnisciente.
Deutsch
Und wenn sie glauben, wie ihr geglaubt habt; dann sind sie rechtgeleitet; kehren sie jedoch um, dann bringen sie Spaltung, aber Allah wird dir sicherlich genügen gegen sie, denn Er ist der Allhörende, der Allwissende.
صِبۡغَۃَ اللّٰہِ ۚ وَ مَنۡ اَحۡسَنُ مِنَ اللّٰہِ صِبۡغَۃً ۫ وَّ نَحۡنُ لَہٗ عٰبِدُوۡنَ ﴿۱۳۹﴾
صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ وَنَحۡنُ لَهُۥ عَٰبِدُونَ
English
Say, ‘We will adopt the religion of Allah; and who is better than Allah in teaching religion, and Him alone do we worship.’
English Short Commentary
Say, ‘We will adopt the religion[156] of Allah; and who is better than Allah in teaching religion, and Him alone do we worship.’
156. Sibghah means, dye or colour; kind or mode or nature of a thing; religion; code of laws; baptism. Sibghatullah signifies God’s religion; the nature with which God has endowed men (Aqrab). Religion is so called because it colours a man like a dye or colour. Sibghah is used here as an object of a verb which is understood. According to Arabic Grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore, words like Na’khudhu (we have adopted) or Nattabi‘u (we have followed) will be taken as understood, and the clause would mean, "we have adopted or we have followed the religion which God wishes us to adopt or follow." (close)
English Five Volume Commentary
Say, ‘We will adopt the religion of Allah; and who is better than Allah in teaching religion, and Him alone do we worship.’[145]
145. Important Words:
صبغة (religion) is derived from صبغ. They say صبغه i.e. he dyed or coloured it. صبغ یده فی الماء means, he immersed his hand in the water. صبغ یده بالعمل means, he laboured in work and became notable therein. اصطبغ بکذا means, he became dyed or coloured with it. صبغة means, dye or colour; kind or mode of a thing; religion; code of laws; baptism. صبغة الله means, God’s religion; the nature with which God has endowed men (Aqrab). Religion is called صبغة because it covers a man like a dye or colour.
Commentary:
In the verse the word صبغة (religion) is used as an object, the subject of which is understood. According to the rules of Arabic grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore words like خذوا (adopt) or اتبعوا (follow) will be taken to be understood before the words صبغة الله and the clause would mean, "adopt or follow the religion which God wishes you to adopt or follow". This indeed is the true baptism which can make one acquire God’s attributes and become His living manifestation. Compare with it the Christian baptism which seeks to procure for a man forgiveness of sins and everlasting life by the mere act of immersing him in water or sprinkling it on him at his christening ceremony. (close)
اُردو
اللہ کا رنگ پکڑو ۔ اور رنگ میں اللہ سے بہتر اور کون ہو سکتا ہے اور ہم اسی کی عبادت کرنے والے ہیں۔
اُردو تفسیر صغیر
(اے مسلمانو! ان سے کہو کہ ہم تو) اللہ کا دین (اختیار کریں گے) اور دین (سکھانے کے معاملہ) میں اللہ سے کون بہتر ہو سکتا ہے اور ہم اسی کی عبادت کرنے والے ہیں۔
Français
Dis : « Nous avons adopté la religion d’Allāh ; et qui est meilleur qu’Allāh dans l’enseignement de la religion ? Et c’est Lui Seul que nous adorons. »
Español
Decid: “Nosotros adoptaremos la religión de Al-lah; ¿quién posee mejores atributos que Al-lah?, y a Él sólo adoramos”.
Deutsch
(Sprich:) "Allahs Religion (wollen wir annehmen); und wer ist ein besserer (Lehrer) im Glauben als Allah? Ihn allein verehren wir."
قُلۡ اَتُحَآجُّوۡنَنَا فِی اللّٰہِ وَ ہُوَ رَبُّنَا وَ رَبُّکُمۡ ۚ وَ لَنَاۤ اَعۡمَالُنَا وَ لَکُمۡ اَعۡمَالُکُمۡ ۚ وَ نَحۡنُ لَہٗ مُخۡلِصُوۡنَ ﴿۱۴۰﴾ۙ
قُلۡ أَتُحَآجُّونَنَا فِي ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمۡ وَلَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡ وَنَحۡنُ لَهُۥ مُخۡلِصُونَ
English
Say: ‘Do you dispute with us concerning Allah, while He is our Lord and your Lord? And for us are our works, and for you your works; and to Him alone we are sincerely devoted.’
English Short Commentary
Say, ‘Do you dispute with us concerning Allah, while He is our Lord and your Lord? And [a]for us are our works, and for you your works; and to Him alone we are sincerely devoted.’
English Five Volume Commentary
Say: ‘Do you dispute with us concerning Allah, while He is our Lord and your Lord? And [a]for us are our works, and for you your works; and to Him alone we are sincerely devoted.’[146]
146. Important Words:
مخلصون (sincerely devoted) is derived from خلص which means, he or it became pure. اخلص فی الطاعة means, he was or became sincere in obedience. اخلص له الحب means, he was sincere in his love for him, lit. he made his love true for him (Aqrab). اخلص للهmeans, he was sincere to God or he was sincere in his connection with Him (Lane & Mufradat)
Commentary:
The Holy Prophet is here commanded to say to the People of the Book that it is God Who has sent His revelation to him and that they should not dispute God’s choice, because He is as much the God of the Muslims as He is theirs, and He knows the works of both. He is the Creator of all and His grace is not confined to any one tribe or country. So, if God has now selected an Ishmaelite for the office of prophethood and has chosen the Arabs for His grace, they should not reject him on that account. The central point of faith is the person of God, and if one is sincere in his connection with Him, there should be no hesitation in accepting anything that emanates from Him. The real question is, whether God has indeed chosen Muhammad to be His Messenger. If that question is answered in the affirmative, nothing should stop a man from accepting Islam; and if he rejects Islam, he ranges himself against God, be he a Jew, a Christian, a Hindu or any other. (close)
اُردو
تُو کہہ دے کہ کیا تم اللہ کے بارے میں ہم سے جھگڑا کرتے ہو جبکہ وہ ہمارا بھی ربّ ہے اور تمہارا بھی ربّ ہے۔ اور ہمارے اعمال ہمارے لئے ہیں اور تمہارے اعمال تمہارے لئے ہیں۔ اور ہم تو اسی کے لئے مخلص ہو گئے ہیں۔
اُردو تفسیر صغیر
تو (ان سے) کہہ کیا تم ہم سے اللہ کے متعلق جھگڑتے ہو حالانکہ وہ ہمارا (بھی) رب ہے اور تمہارا (بھی) رب ہے اور ہمارے اعمال ہمارے لئے ہیں اور تمہارے اعمال تمہارے لئے۔ اور ہم تو اس سے اخلاص (کا تعلق) رکھتے ہیں۔
Français
Dis : « Allez-vous débattre avec nous au sujet d’Allāh, alors qu’Il est notre Seigneur et votre Seigneur ? A nous nos oeuvres et à vous vos oeuvres ; et c’est à Lui Seul que nous sommes sincèrement dévoués.
Español
Di: ¿Disputaréis con nosotros acerca de Al-lah, siendo así que Él es nuestro Señor y vuestro Señor? Y para nosotros son nuestras obras, y para vosotros las vuestras; y sólo de Él somos sinceros devotos”.
Deutsch
Sprich: "Wollt ihr mit uns streiten über Allah, obwohl Er unser Herr ist und euer Herr? Und für uns sind unsere Werke und für euch eure Werke; und Ihm allein sind wir treu.
اَمۡ تَقُوۡلُوۡنَ اِنَّ اِبۡرٰہٖمَ وَ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ وَ یَعۡقُوۡبَ وَ الۡاَسۡبَاطَ کَانُوۡا ہُوۡدًا اَوۡ نَصٰرٰی ؕ قُلۡ ءَاَنۡتُمۡ اَعۡلَمُ اَمِ اللّٰہُ ؕ وَ مَنۡ اَظۡلَمُ مِمَّنۡ کَتَمَ شَہَادَۃً عِنۡدَہٗ مِنَ اللّٰہِ ؕ وَ مَا اللّٰہُ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ ﴿۱۴۱﴾
أَمۡ تَقُولُونَ إِنَّ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطَ كَانُواْ هُودًا أَوۡ نَصَٰرَىٰۗ قُلۡ ءَأَنتُمۡ أَعۡلَمُ أَمِ ٱللَّهُۗ وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
English
Do you say that Abraham, and Ishmael, and Isaac, and Jacob, and his children were Jews or Christians? Say, ‘Do you know better or Allah?’ And who is more unjust than he who conceals the testimony that he has from Allah? And Allah is not unaware of what you do.
English Short Commentary
Do you say that [b]Abraham, and Ishmael, and Isaac, and Jacob, and his children were Jews or Christians?’[157] Say, ‘Do you know better or Allah’ and [c]who is more unjust than he who hides the testimony that he has from Allah? And Allah is not unaware of what you do.
157. Jews and Christians have been indirectly told how Abraham and his children would fare, when as claimed by them salvation is their exclusive monopoly, because they belonged to pre-Mosaic period when Jewish and Christian religions had not yet come into existence. (close)
English Five Volume Commentary
‘Do you say that [a]Abraham, and Ishmael, and Isaac, and Jacob, and his children were Jews or Chris-tians?’ Say, ‘Do you know better or Allah?’ And [b]who is more unjust than he who conceals the testimony that he has from Allah? And Allah is not unaware of what you do.[147]
147. Commentary:
In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.
Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.
This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds. (close)
اُردو
کیا تم کہتے ہو کہ ابراہیم اور اسماعیل اور اسحاق اور یعقوب اور (اس کی) اولاد یہودی تھے یا عیسائی تھے ۔ تُو کہہ دے کیا تم زیادہ جانتے ہو یا اللہ۔ اور اس سے زیادہ ظالم کون ہو گا جو اس گواہی کو چھپائے جو اللہ کی طرف سے اس کے پاس (امانت) ہے۔ اور اللہ اس سے غافل نہیں ہے جو تم کرتے ہو۔
اُردو تفسیر صغیر
(اے اہل کتاب)! کیا تم (یہ) کہتے ہو کہ ابراہیم اور اسماعیل اور اسحاق اور یعقوب اور (اس کی) اولاد یہودی یا مسیحی تھے۔ تو (ان سے) کہہ کہ کیا تم زیادہ جانتے ہو یا اللہ؟ اور اس سے بڑھ کر ظالم کون ہو سکتا ہے جو اس شہادت کو جو اس کے پاس اللہ کی طرف سے ہو چھپائے‘ اور اللہ اس سے ہر گز ناواقف نہیں ہے جو تم کرتے ہو۔
Français
Direz-vous qu’Abraham, Ismaël, Isaac et Jacob et ses enfants étaient Juifs ou Chrétiens ? » Dis : « Êtes-vous les plus savants ou bien Allāh ? » Et qui est plus injuste que celui qui dissimule le témoignage qu’il a reçu d’Allāh ? Et Allāh n’est pas inattentif à ce que vous faites.
Español
¿Decís que Abraham, Ismael, Isaac, Jacob y sus hijos eran judíos o cristianos? Di: “¿Sabéis más que Al-lah? ¿Y hay alguien más injusto que quien oculta el testimonio que ha recibido de Al-lah? Y Al-lah no ignora lo que hacéis”.
Deutsch
Oder wollt ihr sagen, Abraham und Ismael und Isaak und Jakob und (seine) Kinder waren Juden oder Christen?" Sprich: "Wisst ihr es besser oder Allah?" Und wer ist ungerechter, als wer das Zeugnis verhehlt, das er von Allah hat? Und Allah ist nicht achtlos eures Tuns.
تِلۡکَ اُمَّۃٌ قَدۡ خَلَتۡ ۚ لَہَا مَا کَسَبَتۡ وَ لَکُمۡ مَّا کَسَبۡتُمۡ ۚ وَ لَا تُسۡـَٔلُوۡنَ عَمَّا کَانُوۡا یَعۡمَلُوۡنَ ﴿۱۴۲﴾٪
تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ
English
Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did.
English Short Commentary
[d]Those are a people that have passed away; for them is what they earned, and for you shall be what you earn;[158] and you shall not be questioned as to what they did.
158. Jews and Christians are again warned that their being the descendants of God’s Prophets would do them no good. They will have to carry their own cross, because no one shall bear the burden of another (6:165). (close)
English Five Volume Commentary
[c]Those are a people that have passed away; for them is what they earned, and for you shall be what you earn; and you shall not be questioned as to what they did.[148]
148. Commentary:
Jews and Christians are once more warned against relying upon those of their forefathers who won the pleasure of God by their good deeds. It is their own deeds and not those of others that will save them. Their own good actions alone can bring them salvation and not the fact that they are the descendants or followers of Abraham, Jacob, Moses or Jesus. No bearer of burden shall bear the burden of another, says the Quran (6:165). (close)
اُردو
یہ (بھی) ایک امّت تھی جو گزر چکی ۔ اس کے لئے تھا جو اس نے کمایا اور تمہارے لئے ہے جو تم نے کمایا۔ اور تم نہیں پوچھے جاؤگے اُس بارہ میں جو وہ کرتے رہے۔
اُردو تفسیر صغیر
یہ وہ جماعت ہے جو (اپنا زمانہ پورا کرکے) فوت ہو چکی ہے۔ جو کچھ اس نے کمایا (اس کا نفع نقصان) اس کے لئے ہے اور جو کچھ تم نے کمایا (اس کا نفع نقصان) تمہارے لئے ہے اور جو کچھ وہ کرتے تھے اس کے متعلق تم سے نہیں پوچھا جائے گا۔
Français
Ces gens-là ne sont plus de ce monde ; ils ont ce qu’ils ont acquis, et à vous ce que vous aurez acquis – et on ne vous questionnera pas sur ce qu’ils ont fait.
Español
Son un pueblo que ha desaparecido; para ellos lo que ganaron y para vosotros será lo que ganéis; y no se os interrogará sobre lo que hicieron.
Deutsch
Jenes Volk ist nun dahingefahren; ihnen ward nach ihrem Verdienst, und euch wird nach eurem Verdienst; und ihr sollt nicht befragt werden nach ihren Taten.
سَیَقُوۡلُ السُّفَہَآءُ مِنَ النَّاسِ مَا وَلّٰٮہُمۡ عَنۡ قِبۡلَتِہِمُ الَّتِیۡ کَانُوۡا عَلَیۡہَا ؕ قُلۡ لِّلّٰہِ الۡمَشۡرِقُ وَ الۡمَغۡرِبُ ؕ یَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۱۴۳﴾
۞سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمۡ عَن قِبۡلَتِهِمُ ٱلَّتِي كَانُواْ عَلَيۡهَاۚ قُل لِّلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
English
The foolish among the people will say: ‘What has turned them away from their Qiblah which they followed?’ Say: ‘To Allah belong the East and the West. He guides whom He pleases to the right path.’
English Short Commentary
The fools among the people will say: ‘What has turned them away from their Qiblah which they followed?’ Say, ‘To Allah [a]belong the East and the West.[159] He guides whom He pleases to the right path.’
159. In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment furnishes a reply to their objections and also sheds some light on the inwardness of the command for the change of the direction of the Qiblah. But the Qur’an never abruptly gives any new commandment. It invariably begins by preparing the ground for its acceptance by giving arguments in its favour and anticipates and answers objections that are likely to arise against it. As the commandment regarding the change of the Qiblah was likely to disturb the mental poise of some people, so in this verse the ground is being prepared by making a general observation to the effect that the selection of a particular direction for worship does not really matter. What matters is the spirit of obedience to God and of unity among the Faithful. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, and because the real object is God only, the adoption of a particular direction is primarily meant for the purpose of creating a sense of unity. The verse also implies that some day the Ka‘bah will fall into the possession of the Muslims. (close)
English Five Volume Commentary
The foolish among the people will say: ‘What has turned them away from their Qiblah which they followed?’ Say: [a]‘To Allah belong the East and the West. He guides whom He pleases to the right path’.[149]
149. Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly. (close)
اُردو
لوگوں میں سے بے وقوف ضرور کہیں گے کہ کس چیز نے اُن کو اپنے اس قبلہ سے پھیر دیا ہے جس پر وہ (پہلے) قائم تھے۔ تُو کہہ دے مشرق اور مغرب اللہ ہی کے ہیں۔ وہ جسے چاہتا ہے صراطِ مستقیم کی طرف ہدایت دیتا ہے۔
اُردو تفسیر صغیر
کم عقل لوگ ضرور کہیں گے کہ ان (مسلمانوں) کو ان کے اس قبلہ سے جس پر یہ (پہلے) تھے کس چیز نے پھرا دیا ہے (جب وہ ایسا کہیں) تو (ان سے) کہنا کہ مشرق و مغرب اللہ ہی کے ہیں۔ وہ جسے چاہتا ہے ایک سیدھی راہ دکھا دیتا ہے۔
Français
Les insensés d’entre les hommes diront : « Qui les a détournés de leur Qiblah qu’ils suivaient autrefois ? » Dis-leur : « A Allāh appartiennent l’Est et l’Ouest. Il guide qui Il veut vers le droit chemin. »
Español
Los insensatos de entre el pueblo dirán: “¿Qué les ha hecho apartarse de la Kibla que seguían?”. Diles: “A Al-lah pertenece el Oriente y el Occidente. Él guía, a quienes le place, por el camino recto”.
Deutsch
Die Toren unter dem Volk werden sprechen: "Was hat sie abwendig gemacht von ihrer Qibla, die sie befolgten?" Sprich: "Allahs ist der Osten und der Westen. Er leitet, wen Er will, auf den geraden Weg."
وَ کَذٰلِکَ جَعَلۡنٰکُمۡ اُمَّۃً وَّسَطًا لِّتَکُوۡنُوۡا شُہَدَآءَ عَلَی النَّاسِ وَ یَکُوۡنَ الرَّسُوۡلُ عَلَیۡکُمۡ شَہِیۡدًا ؕ وَ مَا جَعَلۡنَا الۡقِبۡلَۃَ الَّتِیۡ کُنۡتَ عَلَیۡہَاۤ اِلَّا لِنَعۡلَمَ مَنۡ یَّتَّبِعُ الرَّسُوۡلَ مِمَّنۡ یَّنۡقَلِبُ عَلٰی عَقِبَیۡہِ ؕ وَ اِنۡ کَانَتۡ لَکَبِیۡرَۃً اِلَّا عَلَی الَّذِیۡنَ ہَدَی اللّٰہُ ؕ وَ مَا کَانَ اللّٰہُ لِیُضِیۡعَ اِیۡمَانَکُمۡ ؕ اِنَّ اللّٰہَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ ﴿۱۴۴﴾
وَكَذَٰلِكَ جَعَلۡنَٰكُمۡ أُمَّةٗ وَسَطٗا لِّتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدٗاۗ وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِي كُنتَ عَلَيۡهَآ إِلَّا لِنَعۡلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيۡهِۚ وَإِن كَانَتۡ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمۡۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٞ رَّحِيمٞ
English
And thus have We made you an exalted nation, that you may be guardians over men, and the Messenger of God may be a guardian over you. And We did not appoint the Qiblah which thou didst follow, except that We might know him who follows the Messenger of God from him who turns upon his heels. And this is indeed hard, except for those whom Allah has guided. And it does not behove Allah to let your faith go in vain; surely, Allah is Compassionate and Merciful to the people.
English Short Commentary
And thus have [b]We made you an exalted[160] nation, [c]that you may be guardians over the people and the Messenger of Allah may be a guardian[161] over you. And We did not appoint[162] the Qiblah which thou didst follow, except that We might know him who follows the Messenger of Allah from him who turns upon his heels.[163] And this is indeed hard, except for those whom Allah has guided. And Allah would never let your faith go in vain; surely, Allah is Compassionate and Merciful to the people.
160. Al-Wasat means, occupying the middle position; good and exalted in rank (Aqrab). The word is used here in the sense of good and exalted. In 3:111 also Muslims have been called the best people. (close)
161. Muslims are here told that each generation of theirs should guard and watch over the next generation. Being the best people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus, the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on. The words may also mean that, as decreed, Muslims are to become the leaders of men and by their good deeds are to become recipients of God’s special favours, and thus other people will be forced to the conclusion that they follow a true religion. In this way they (Muslims) will bear witness to the truth of Islam for other people, just as the Holy Prophet was a witness of its truth for them. (close)
162. It appears from these words that the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah and was to be subsequently replaced by the Ka‘bah which was to be the Qiblah for all mankind for all times, the command with regard to the temporary Qiblah was not included in the Qur’an. This shows that all such commandments as possessed temporary application were not included in the Quranic revelation; only those of a permanent nature were included in it. The theory that the Qur’an contains some verses that now stand abrogated is quite unfounded. (close)
163. The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam to abandon it in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book (Bukhari & Jarir). And later on at Medina the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. Thus the change proved a trial for both the "People of the Book" and the Muslims and also for the Meccan idolaters. (close)
English Five Volume Commentary
And thus have [a]We made you an exalted nation, [b]that you may be guardians over men, and the Messenger of God may be a guardian over you. And We did not appoint the Qiblah which thou didst follow, except that We might know him who follows the Messenger of God from him who turns upon his heels. And this is indeed hard, except for those whom Allah has guided. And it does not behove Allah to let your faith go in vain; surely, Allah is Compassionate and Merciful to the people.[150]
150. Important Words:
وسطا (exalted) is derived from وسط meaning, he stood in between two things. وسط فی حسبه (wasata) or وسط (wasuta) means, he was or became good and noble. الوسط means: (1) occupying the middle position or taking the middle course; (2) good and exalted in rank (Aqrab). That the word وسط is used here in the sense of good and exalted, is clear from 3:111 where Muslims are called the best people.
لنعلم (that We might know) signifies that We may make known or distinguish. In fact, God being Omniscient knows all things; so He does not stand in need of knowing a thing because everything is already known to Him. The word has been used elsewhere also in this sense (33:51). The expression ممن (from him who) occurring after it also shows that the word is used here in the sense of distinguishing or making known to the people.
Commentary:
The clause, and thus have We made you an exalted nation, refers to, and is connected with, the concluding clause of the preceding verse, i.e. He guides whom He pleases to the right path. God means to say that whatever guidance He sends down to the Muslims is for their own good and it is through His guidance that they have been made an exalted nation. So in the matter of the Qiblah, too, they should be prepared to accept His guidance which is meant for their own good. This will make them "guardians over men" and the Messenger of God a "guardian over the Muslims".
Muslims are told that, as decreed by God, they are to become the leaders of men and win the pleasure of God by their good deeds and that on that account they will naturally become recipients of God’s special favours, with the result that other people will be forced to the conclusion that the religion which they follow is the true religion. In this way will Muslims bear witness to the truth of Islam, just as the Holy Prophet was a witness of its truth for them.
Another meaning of the clause, that you may be guardians over men, is that each generation of Muslims should guard and watch over the next generation. Being the best of people, it is incumbent upon them to be always on their guard against falling away from the high standard of life expected of them, and to see that each succeeding generation also follows the path pursued by those who enjoyed the ennobling company of the Holy Prophet. Thus the Holy Prophet was to be a guardian over his immediate followers, while they in turn were to be guardians over their successors, and so on.
Taking the particle علی (over) in the clause under discussion to mean "against" and the word شھید (guardian) to mean "witness", which it often does, the clause would mean "that you may be witnesses against men and the Holy Prophet may be a witness against you"; i.e., the Holy Prophet would serve as a mirror for the Muslims by looking into which they would be able to see their own shortcomings, while the lives of true Muslims would serve as a model for other people who, by comparing their lives with those of true Muslims, would see and realize their own defects and correct them accordingly. This state of affairs could be brought about only if Muslims faithfully followed all the behests of God including the one regarding Qiblah, which was important as a rallying-point for the new community.
It may be noted here that, as hinted in the words, and We did not appoint the Qiblah which thou didst follow, the Holy Prophet had adopted the Temple at Jerusalem as his Qiblah by God’s command; but as it was meant by God to be only a temporary Qiblah, and was to be subsequently replaced by the Ka‘bah which was to be the Islamic Qiblah for all time, the command with regard to the temporary Qiblah was not included in the Quran. This shows that all such commandments as possessed temporary application were not included in the Quran; only those were included which were of a permanent nature. Hence the theory that the Quran contains some verses that now stand abrogated is quite unfounded.
The Arabs were greatly attached to the Ka‘bah, the ancient house of worship at Mecca. It was their national Temple which had come down to them from the days of Abraham. It, therefore, proved a severe trial for them when they were asked at the very inception of Islam at Mecca to abandon the Ka‘bah in favour of the Temple at Jerusalem which was the Qiblah of the People of the Book. And later on at Medina, the change of the Qiblah from the Temple at Jerusalem to the Ka‘bah proved a great trial for both Jews and Christians. It was very hard for them to abandon their Qiblah for a rival temple which had been held sacred by the pagan Arabs. Thus God provided a trial for both the People of the Book and the idolaters of Mecca.
The Temple of Solomon at Jerusalem was not adopted as Qiblah by the Holy Prophet to conciliate the Jewish population of Medina, as is wrongly supposed by Sale and other Christian critics, because it was not at Medina that this Temple was adopted as the Qiblah. It had already been the Qiblah of the Muslims at Mecca where there was no Jewish or Christian population to placate (Bukhari & Jarir). If, by appointing a Qiblah, the Holy Prophet had intended to win over a people, the natural course would have been to appoint the Ka‘bah as a Qiblah while at Mecca and turn round to the Temple of Jerusalem while at Medina. But what actually happened was quite the reverse. Moreover, the Quran expressly says that the adoption of neither of the Qiblahs was meant to win over any people to Islam, but was intended only as a trial to distinguish the true believers from those not true.
The words it does not behove Allah to let your faith go in vain have a twofold meaning: (1) that this change of Qiblah is in no way calculated adversely to affect the faith of Muslims but would actually strengthen it; (2) that if Muslims were not directed to turn to the Ka‘bah, they would not inherit the blessings resulting from the prayers of Abraham offered at the time of its building (2:130). It was impossible that the Companions of the Holy Prophet who had displayed such steadfast loyalty and devotion to their noble ideals, should not have been made heirs to the blessings contained in Abraham’s prayers with which the Promised Prophet was to be so closely associated. The faith of Muslims would, as it were, go in vain if they remained detached from the Ka‘bah and did not inherit its blessings. (close)
اُردو
اور اسی طرح ہم نے تمہیں وسطی اُمت بنادیا تاکہ تم لوگوں پر نگران ہو جاؤ اور رسول تم پر نگران ہو جائے۔ اور جس قبلہ پر تُو (پہلے) تھا وہ ہم نے محض اس لئے مقرر کیا تھا تاکہ ہم اُسے جان لیں جو رسول کی اطاعت کرتا ہے بالمقابل اس کے جو اپنی ایڑیوں کے بَل پھر جاتا ہے۔ اور اگرچہ یہ بات بہت بھاری تھی مگر ان پر (نہیں) جن کو اللہ نے ہدایت دی۔ اور اللہ ایسا نہیں کہ تمہارے ایمانوں کو ضائع کر دے۔ یقینا اللہ لوگوں پر بہت مہربان (اور) باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور (اے مسلمانو! جس طرح ہم نے تمہیں سیدھی راہ دکھائی ہے) اسی طرح ہم نے تمہیں ایک اعلیٰ درجہ کی امت بنایا ہے تا کہ تم (دوسرے) لوگوں کے نگران بنو‘ اور یہ رسول تم پر نگران ہو اور ہم نے اس قبلہ کو جس پر تو (اس سے پہلے قائم) تھا صرف اس لئے مقرر کیا تھا کہ تاہم اس شخص کو جو اس رسول کی فرمانبرداری کرتا ہے اس شخص کے مقابل پر جو ایڑیوں کے بل پھر جاتا ہے (ایک ممتاز حیثیت میں) جان لیں۔ اور یہ (امر) ان لوگوں کے سوا جن کو اللہ نے ہدایت دی ہے‘ (دوسروں کے لئے) ضرور مشکل ہے اور اللہ (ایسا) نہیں کہ تمہارے ایمانوں کو ضائع کرے۔ اللہ یقیناً سب انسانوں پر نہایت مہربان (اور) باربار رحم کرنے والا ہے۔
Français
Et c’est ainsi que Nous avons fait de vous une nation élevée afin que vous soyez les gardiens des hommes, et afin que le Messager d’ Allāh soit votre propre gardien. En outre, Nous n’avons désigné la Qiblah que tu suivais que pour pouvoir distinguer celui qui suit le Messager d’Allāh de celui qui retourne sur ses pas. En effet, cela est bien dur, sauf pour ceux qu’Allāh a guidés. Et Allāh n’est pas Tel à rendre votre foi vaine. Assurément, Allāh est Compatissant et Miséricordieux envers les hommes.
Español
Y así os convertimos en una nación ensalzada, para que pudierais ser guardianes de los hombres, y para que el Mensajero de Dios pudiera ser vuestro guardián. Y no establecimos la Kibla que seguisteis, sino para distinguir entre aquel que sigue al Mensajero de Dios y el que vuelve sobre sus talones. Y esto es ciertamente difícil, salvo para aquellos a quienes Al-lah ha guiado. Y no corresponde a Al-lah hacer que perdáis vuestra fe; ciertamente, Al-lah es Compasivo y Misericordioso con los hombres.
Deutsch
Und so machten Wir euch zu einem erhabenen Volke, dass ihr Wächter sein möchtet über die Menschen, und der Gesandte möge ein Wächter sein über euch. Und Wir setzten die Qibla, die du befolgt hast, nur ein, damit Wir den, der dem Gesandten folgt, unterscheiden möchten von dem, der sich auf seinen Fersen umdreht. Und das ist freilich schwer, außer für jene, denen Allah den Weg gewiesen hat. Und Allah will euren Glauben nicht fruchtlos sein lassen. Wahrlich, Allah ist barmherzig, gnädig gegen die Menschen.