وَ اِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ؕ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ؕ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ ﴿۶۸﴾
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦٓ إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تَذۡبَحُواْ بَقَرَةٗۖ قَالُوٓاْ أَتَتَّخِذُنَا هُزُوٗاۖ قَالَ أَعُوذُ بِٱللَّهِ أَنۡ أَكُونَ مِنَ ٱلۡجَٰهِلِينَ
English
And remember when Moses said to his people: ‘Allah commands you to slaughter a cow,’ they said: ‘Dost thou make a jest of us?’ He said: ‘I seek refuge with Allah from being one of the ignorant.’
English Short Commentary
And remember when Moses said to his people, ‘Allah commands you to slaughter a cow,’ they said, ‘Dost thou make a jest of us?’ He said, ‘I seek refuge with Allah lest I should be one of the ignorant.’
English Five Volume Commentary
And remember when Moses said to his people, ‘Allah commands you to slaughter a cow,’ they said: ‘Dost thou make a jest of us?’ He said, ‘I seek refuge with Allah from being one of the ignorant.’[74]
74. Important Words:
ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.
Commentary:
Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below. (close)
اُردو
اور جب موسیٰ نے اپنی قوم سے کہا کہ یقیناً اللہ تمہیں حکم دیتا ہے کہ تم ایک (امتیاز رکھنے والی) گائے کو ذبح کرو۔ انہوں نے کہا کیا تو ہمیں ہنسی کا نشانہ بنا رہا ہے؟ اس نے کہا کہ میں اللہ کی پناہ مانگتا ہوں اس بات سے کہ میں جاہلوں میں سے ہو جاؤں۔
اُردو تفسیر صغیر
اور (اس وقت کو بھی یاد کرو) جب موسیٰ نے اپنی قوم سے کہا کہ اللہ تمہیں گائے کے ذبح کرنے کا حکم دیتا ہے‘ انہوں نے کہا کیا تو ہمیں تمسخر کا نشانہ بناتا ہے؟ (موسیٰ نے) کہا میں (اس بات سے) اللہ کی پناہ مانگتا ہوں کہ (ایسا فعل کرکے) جاہلوں میں شامل ہو جاٶں۔
Français
Et souvenez-vous quand Moïse dit à son peuple : « Assurément, Allāh vous commande d’immoler une vache, » ils répondirent : « Te moques-tu de nous ? » Alors il dit : « Allāh me préserve d’être du nombre des ignorants ! »
Español
Y acordaos de cuando Moisés dijo a su pueblo: “Al-lah os ordena sacrificar una vaca”, y ellos dijeron: “¿Acaso pretendes burlarte de nosotros?” Dijo: “Busco refugio en Al-lah para no ser uno de los ignorantes.”
Deutsch
Und (denket daran) als Moses zu seinem Volke sprach: "Allah befiehlt euch, eine Kuh zu schlachten"; da sagten sie: "Treibst du Spott mit uns?" Er sprach: "Ich suche Zuflucht bei Allah, dass ich nicht sei der Unwissenden einer."
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا ہِیَ ؕ قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا فَارِضٌ وَّ لَا بِکۡرٌ ؕ عَوَانٌۢ بَیۡنَ ذٰلِکَ ؕ فَافۡعَلُوۡا مَا تُؤۡمَرُوۡنَ ﴿۶۹﴾
قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ لَّا فَارِضٞ وَلَا بِكۡرٌ عَوَانُۢ بَيۡنَ ذَٰلِكَۖ فَٱفۡعَلُواْ مَا تُؤۡمَرُونَ
English
They said: ‘Pray for us to thy Lord that He make plain to us what she is.’ He answered: ‘God says, it is a cow, neither old nor young, fullgrown, between the two; now do what you are commanded.’
English Short Commentary
They said, ‘Pray for us to thy Lord that He make plain to us what she is.’ He answered, ‘God says, it is a cow, neither old nor young, full-grown, between the two; now do what you are commanded.’
English Five Volume Commentary
They said, ‘Pray for us to thy Lord that He make plain to us what she is.’ He answered, ‘God says, it is a cow, neither old nor young, full-grown, between the two; now do what you are commanded.’[75]
75. Important Words:
فارض (old) is derived from فرض. They say فرضت البقرة meaning, the cow became old (Lane).
اعوان (full-grown) is derived from عان. They say عانت المراة i.e. the woman attained middle age. So عوان is said of one that has attained middle age. الحرب العوان means, the hottest and bloodiest part of a battle (Aqrab).
Commentary:
See under 2:72. (close)
اُردو
انہوں نے کہا اپنے ربّ سے ہماری خاطر دعا کر کہ وہ ہمارے لئے واضح کردے کہ وہ کیا ہے؟ اس نے کہا یقیناً وہ کہتا ہے کہ وہ ایک گائے ہے، نہ بہت بوڑھی اور نہ بہت کم عمر، اس کے بین بین درمیانی عمر کی ہے۔ پس وہی کرو جو تمہیں حکم دیا جاتا ہے۔
اُردو تفسیر صغیر
انہوں نے کہا‘ ہماری خاطر اپنے رب سے دعا کیجیے ٔ کہ وہ ہمیں کھول کر بتائے کہ وہ (گائے) کیسی ہے؟ اس نے (یعنی موسیٰ نے) کہا کہ وہ فرماتا ہے وہ ایسی گائے ہے کہ نہ تو بڑھیا ہے اور نہ بچھیا‘ بلکہ اس کے درمیان پوری جوان ہے اس لئے جو حکم تمہیں دیا جاتا ہے اسے بجا لاٶ۔
Français
Ils dirent : « Prie ton Seigneur pour nous afin qu’Il nous explique comment elle est. » Il leur répondit : « Allāh dit que c’est une vache ni jeune, ni vieille, mais pleinement grandie entre les deux ; maintenant, faites ce qui vous est commandé. »
Español
Ellos dijeron: “Ruega por nosotros a tu Señor para que nos indique cómo es”. Respondió: “Dios dice: es una vaca, ni vieja ni joven, ya crecida, de edad intermedia entre las dos; y ahora haced lo que se os manda.”
Deutsch
Sie sprachen: "Bitte deinen Herrn für uns, dass Er uns deutlich mache, was sie ist." Er antwortete: "Er spricht, es ist eine Kuh, weder alt noch jung, voll erwachsen, zwischen beidem; nun tut, wie euch geboten."
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا لَوۡنُہَا ؕ قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ صَفۡرَآءُ ۙ فَاقِعٌ لَّوۡنُہَا تَسُرُّ النّٰظِرِیۡنَ ﴿۷۰﴾
قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوۡنُهَاۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ صَفۡرَآءُ فَاقِعٞ لَّوۡنُهَا تَسُرُّ ٱلنَّـٰظِرِينَ
English
They said: ‘Pray for us to thy Lord that He make plain to us what colour she is.’ He answered: ‘God says, it is a cow of a dun colour, pure and rich in tone; delighting the beholders.’
English Short Commentary
They said, ‘Pray for us to thy Lord that He make plain to us of what colour she is.’ He answered, ‘God says, it is a cow of a dun colour, pure and rich in tone, delighting the beholders.’
English Five Volume Commentary
They said: ‘Pray for us to thy Lord that He make plain to us what colour she is.’ He answered, ‘God says, it is a cow of a dun colour, pure and rich in tone; delighting the beholders.’[76]
76. Important Words:
صفراء (of a dun colour) is the feminine from أصفر which signifies a thing having the colour of gold; yellow-coloured or saffron-coloured (Aqrab).
فاقع (pure and rich) is derived from فقع which means: (1) it was of a rich, pure and unmixed colour; or (2) its golden colour was rich and pure. فاقع means: (1) possessing pure and rich colour; (2) possessing rich and pure golden colour. Thus it is both general and particular (Aqrab).
Commentary:
See under 2:72. (close)
اُردو
انہوں نے کہا اپنے ربّ سے ہماری خاطر دعا کر کہ وہ ہمارے لئے واضح کردے کہ اس کا رنگ کیا ہے ۔ اس نے کہا یقیناً وہ کہتا ہے کہ وہ لازماً ایک زرد گائے ہے جس کا رنگ بہت شوخ ہے ۔ وہ دیکھنے والوں کو خوش کر دیتی ہے۔
اُردو تفسیر صغیر
انہوں نے کہا‘ ہماری خاطر اپنے رب سے (پھر) دعا کیجیے ٔ کہ وہ ہمیں کھول کر بتائے کہ اس کا رنگ کیا ہے؟ (موسیٰ نے) کہا‘ وہ فرماتا ہے کہ وہ ایک زرد رنگ کی گائے ہے‘ اس کا رنگ بہت شوخ ہے (اور) وہ دیکھنے والوں کو بہت پسند آتی ہے۔
Français
Ils dirent : « Prie ton Seigneur pour nous pour qu’Il nous explique de quelle couleur elle est. » Il leur répondit : « Allāh dit que c’est une vache jaune, d’une nuance riche et pure qui réjouit les yeux de ceux qui la regardent. »
Español
Dijeron: “Ruega por nosotros a tu Señor para que nos indique de qué color es”. Él respondió: “Dios dice que es una vaca de color pardo, de tono puro y rico; que agrada a cuantos la miran.”
Deutsch
Sie sprachen: "Bitte deinen Herrn für uns, dass Er uns deutlich mache, welches ihre Farbe ist." Er antwortete: "Er spricht, es ist eine Kuh von hellgelber Farbe, rein und reich im Ton; eine Lust den Beschauenden."
قَالُوا ادۡعُ لَنَا رَبَّکَ یُبَیِّنۡ لَّنَا مَا ہِیَ ۙ اِنَّ الۡبَقَرَ تَشٰبَہَ عَلَیۡنَا ؕ وَ اِنَّاۤ اِنۡ شَآءَ اللّٰہُ لَمُہۡتَدُوۡنَ ﴿۷۱﴾
قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ ٱلۡبَقَرَ تَشَٰبَهَ عَلَيۡنَا وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهۡتَدُونَ
English
They said: ‘Pray for us to thy Lord that He make plain to us what she is, for all such cows appear to us alike; and if Allah please, we shall indeed be guided.’
English Short Commentary
They said, ‘Pray for us to thy Lord that He make plain to us what she is, for all such cows appear to us alike; and if Allah please, we shall indeed be guided aright.’
English Five Volume Commentary
They said, ‘Pray for us to thy Lord that He make plain to us what she is, for all such cows appear to us alike; and if Allah please, we shall indeed be guided.’[77]
77. Important Words:
البقر (cows) is the plural ofالبقرة (a cow). The word is used for both male and female (Aqrab).
Commentary:
See under 2:72. (close)
اُردو
انہوں نے کہا اپنے ربّ سے ہماری خاطر دعا کر کہ وہ ہم پر (مزید) واضح کرے کہ وہ کیا ہے؟ یقیناً سب گائیاں ہم پر مشتبہ ہوگئی ہیں ۔ اور ہم یقیناً اِن شَاءاللّٰہ ضرور ہدایت پانے والے ہیں۔
اُردو تفسیر صغیر
انہوں نے کہا‘ ہماری خاطر اپنے رب سے (پھر) دعا کیجیے ٔ کہ وہ ہمیں کھول کر بتائے کہ وہ (گائے) کیسی ہے؟ ہمیں تو اس قسم کی (سب) گائیں ایک ہی جیسی نظر آتی ہیں اور (یقین رکھیے کہ) اگر اللہ نے چاہا تو ہم ضرور ہدایت کو قبول کر لیں گے۔
Français
Ils dirent : « Prie ton Seigneur pour nous pour qu’Il dise précisément ce qu’elle est, car pour nous, toutes les vaches sont pareilles ; et, s’il plaît à Allāh, nous serons certainement guidés. »
Español
Dijeron: “Ruega por nosotros a tu Señor para que nos indique cómo es, ya que para nosotros todas esas vacas se asemejan.” Y si Al-lah quiere, ciertamente, seremos guiados.
Deutsch
Sie sprachen: "Bitte deinen Herrn für uns, dass Er uns deutlich mache, welche es ist; denn (alle solchen) Kühe scheinen uns gleich; und wenn es Allah gefällt, werden wir rechtgeleitet sein."
قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا ذَلُوۡلٌ تُثِیۡرُ الۡاَرۡضَ وَ لَا تَسۡقِی الۡحَرۡثَ ۚ مُسَلَّمَۃٌ لَّا شِیَۃَ فِیۡہَا ؕ قَالُوا الۡـٰٔنَ جِئۡتَ بِالۡحَقِّ ؕ فَذَبَحُوۡہَا وَ مَا کَادُوۡا یَفۡعَلُوۡنَ ﴿٪۷۲﴾
قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ لَّا ذَلُولٞ تُثِيرُ ٱلۡأَرۡضَ وَلَا تَسۡقِي ٱلۡحَرۡثَ مُسَلَّمَةٞ لَّا شِيَةَ فِيهَاۚ قَالُواْ ٱلۡـَٰٔنَ جِئۡتَ بِٱلۡحَقِّۚ فَذَبَحُوهَا وَمَا كَادُواْ يَفۡعَلُونَ
English
He answered: ‘God says, it is a cow not broken in to plough the earth or water the tilth; one without blemish; of one colour.’ They said: ‘Now hast thou brought the truth.’ Then they slaughtered her, though they would rather not do so.
English Short Commentary
He answered, ‘God says, it is a cow [a]not broken to plough the earth or water the tilth; one without blemish; of one colour.’ They said, ‘Now hast thou brought the truth.’ Then they slaughtered her, though they would rather not do it.[108]
108. The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32:4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19:1-9; Lev. 4:1-21; 16:3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal. (close)
English Five Volume Commentary
He answered: ‘God says, it is a cow [a]not broken in to plough the earth or water the tilth; one without blemish; of one colour.’ They said, ‘Now hast thou brought the truth’. Then they slaughtered her, though they would rather not do so.[78]
78. Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow. (close)
اُردو
اس نے کہا بلاشبہ وہ کہتا ہے کہ وہ ضرور ایک ایسی گائے ہے جسے اس غرض سے َجوت نہیں ڈالی گئی کہ وہ زمین میں ہل چلائے اور نہ وہ کھیتوں کو سیراب کرتی ہے۔ وہ صحیح سلامت ہے ۔ اُس میں کوئی داغ نہیں ۔ انہوں نے کہا کہ اب تُو سچی بات لایا ہے ۔ پس انہوں نے اسے ذبح کر دیا جبکہ وہ (پہلے ایسا) کرنے والے نہ تھے۔
اُردو تفسیر صغیر
(موسیٰ نے) کہا‘ وہ فرماتا ہے کہ وہ ایسی گائے ہے جو نہ تو جوئے کے نیچے لائی گئی ہے کہ ہل چلاتی ہو اور نہ کھیتی کو پانی دیتی ہے‘ بالکل تندرست ہے‘اس میں کوئی غیر رنگ نہیں (پایا جاتا) انہوں نے کہا اب تو نے (ہم پر) حقیقت کھول دی ہے‘ چنانچہ انہوں نے اس (گائے) کو ذبح کر دیا‘ گو وہ ایسا کرنے پر آمادہ نہ تھے۔
Français
Il répondit : « Allāh dit qu’il s’agit d’une vache qui n’a été rompue ni au labourage du sol ni à l’arrosage des champs, d’une vache sans tare et d’une seule couleur. » Ils dirent : « Maintenant, tu nous as apporté la vérité. » Puis ils l’immolèrent, bien qu’ils eussent été presque à ne pas le faire.
Español
Respondió: “Dios dice que es una vaca no agotada a fuerza de arar la tierra o regar los cultivos; un animal sin tacha; de un solo color”. Dijeron: “Ahora has traído la verdad”. Entonces la sacrificaron, aunque a punto estuvieron de no hacerlo.
Deutsch
Er antwortete: "Er spricht, es ist eine Kuh, nicht gebeugt unter das Joch, das Land zu pflügen oder den Acker zu wässern; eine ohne Tadel; von einerlei Farbe." Sie sprachen: "Nun hast du die Wahrheit gebracht." Dann schlachteten sie sie, obgleich sie es ungern taten.
وَ اِذۡ قَتَلۡتُمۡ نَفۡسًا فَادّٰرَءۡتُمۡ فِیۡہَا ؕ وَ اللّٰہُ مُخۡرِجٌ مَّا کُنۡتُمۡ تَکۡتُمُوۡنَ ﴿ۚ۷۳﴾
وَإِذۡ قَتَلۡتُمۡ نَفۡسٗا فَٱدَّـٰرَٰٔتُمۡ فِيهَاۖ وَٱللَّهُ مُخۡرِجٞ مَّا كُنتُمۡ تَكۡتُمُونَ
English
And remember the time when you slew a person and differed among yourselves about it; and Allah would bring to light what you concealed.
English Short Commentary
And remember the time when you killed[109] a person[109A] and differed among yourselves about it, and Allah would bring to light what you were hiding.[109B]
109. Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead. (close)
109A. Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21:23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See 2000. (close)
109B. The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted. (close)
English Five Volume Commentary
And remember the time when you slew a person and differed among yourselves about it; and Allah would bring to light what you concealed.[79]
79. Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2:34.
Commentary:
See under next verse. (close)
اُردو
اور جب تم نے ایک نفس کو قتل کیا اور پھر اس بارہ میں اختلاف کیا اور اللہ نے اس بھید کو ظاہر کرنا ہی تھا جو تم چھپائے ہوئے تھے۔
اُردو تفسیر صغیر
اور (اس وقت کو بھی یاد کرو) جب تم نے ایک شخص کو قتل (کرنے کا دعویٰ) کیا‘ پھر تم نے اس کے بارے میں اختلاف کیا‘ حالانکہ جو (کچھ) تم چھپاتے تھے اللہ اسے ظاہر کرنے والا تھا۔
Français
Et souvenez-vous quand vous avez tué un homme et que vous vous êtes disputés à ce propos. Et Allāh devait éclaircir ce que vous dissimuliez.
Español
Y acordaos de cuando matasteis a una persona y disputasteis entre vosotros por ese motivo, y Al-lah sacó a la luz lo que ocultasteis.
Deutsch
Und (gedenket der Zeit) da ihr einen Menschen erschluget und darüber uneinig waret; und Allah würde ans Licht bringen, was ihr verhehltet.
فَقُلۡنَا اضۡرِبُوۡہُ بِبَعۡضِہَا ؕ کَذٰلِکَ یُحۡیِ اللّٰہُ الۡمَوۡتٰی ۙ وَ یُرِیۡکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَعۡقِلُوۡنَ ﴿۷۴﴾
فَقُلۡنَا ٱضۡرِبُوهُ بِبَعۡضِهَاۚ كَذَٰلِكَ يُحۡيِ ٱللَّهُ ٱلۡمَوۡتَىٰ وَيُرِيكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ
English
Then We said: ‘Smite him (the murderer) for a part of the offence against him (the murdered person).’ Thus Allah gives life to the dead and shows you His Signs that you may understand.
English Short Commentary
Then We said, ‘Compare[110] this incident with some other similar ones’ and you will discover the truth. Thus does [a]Allah give life to the dead[110A] and show you His Signs that you may understand.
110. Darb meaning the like of a thing (Lane), the verb Daraba is used in different tenses in 13:18; 16:75 & 43:58 as signifying "comparison." So the expression Idribu-hu Bi-ba‘diha may be interpreted as "compare the condition of Jesus in which he was taken down from the Cross as almost dead with the condition of persons who were considered dead while in reality they were not dead but only appeared as such; and you will discover the truth about the supposed death of Jesus." (close)
110A. The clause may signify: This is how God gave Jesus a new lease of life after he was almost dead, Mauta being the plural of Mait which means, one like dead or near death (Lane). Here the word Mauta would be taken in this sense because according to the Qur’an those actually dead never come back to life (21:96 & 23:101).
The verse may also be rendered as: Then We said, "Smite him (the murderer) for a part of his offence. Thus doth Allah give life to the dead and show you His Signs that you may understand." According to this meaning this and the preceding verse will refer to the murder of a Muslim by the Jews at Medina. On his arrival at Medina the Holy Prophet had entered into a treaty of peace and mutual good relations with the Jews. But the growing prosperity and success of Islam gradually roused their jealousy and some of their leaders, Ka‘b bin Ashraf being foremost among them, began secretly to excite their people against Muslims. A short time after the Battle of Badr a Muslim lady happened to go to the shop of a Jew to make some purchases. The shopkeeper behaved very insultingly towards her. The helpless lady cried for help. A Muslim who happened to be nearby went to her help and in the scuffle which followed the shopkeeper was killed, whereupon the Jews fell upon him and murdered him. When the case came to be investigated none of the miscreants who had taken part in the heinous act would admit the guilt and every one of them sought to shift the responsibility for it to others. This murder of a Muslim was not an isolated mischievous act on the part of the Jews. Their behaviour daily had grown insulting and provocative and they were always on the look out to create fresh disturbances (Hisham), and also secretly plotted the assassination of the Holy Prophet himself (Isabah). Ka‘b bin Ashraf was the arch-enemy and the chief instigator of all these disturbances and plots. He had even gone to Mecca and with his powerful eloquence had made the Quraish, who were smarting under their ignominious defeat at Badr, take a solemn oath with the skirts of the Ka‘bah in their hands, that they would know no rest until they had destroyed Islam and its Founder. Ka‘b also got widely circulated most scurrilous poems against the ladies of the Holy Prophet’s family. So, for his repeated acts of treachery and mischief and as a punishment for the death of the innocent Muslim he was ordered to be put to death. The sentence of death was only a partial punishment of the offence, the rest of the punishment being reserved for the Hereafter. By using the word Qataltum in the plural number, the Qur’an holds the entire Jewish community of Medina responsible for the murder. For the sentence of death, however, the ring-leader was marked out, the pronoun hu referring to Ka‘b. According to this meaning of the verse the words, Thus doth Allah give life to the dead signify that retaliation is an effective form of giving life to the dead, for in this way the would-be assassins are prevented from further murders. That retaliation is a most potent means of giving life to the dead is alluded to in (2:180). Moreover, the Arabs of the "Days of Ignorance" regarded a murdered person whose blood was not avenged as dead and regarded as living the person whose blood was fully avenged. Says the famous Arab poet Harith bin Hilzah: "In Nabashtum ma Baina Milhata was-Saqib, Fihal-Amwatu wal Ahya’u, i.e. if you dig out the graves between Malhah and Saqib, you will find therein dead as well as living, i.e. those whose murder has been avenged. (close)
English Five Volume Commentary
Then, We said: ‘Smite him (the murderer) for a part of the offence against him (the murdered person).’ Thus [a]Allah gives life to the dead and shows you His Signs that you may understand.[80]
80. Important Words:
الموتی (the dead, i.e. dead persons) is the plural of میت (a dead person) which means: (1) one really dead; (2) one like dead (3) one dying or nearing death (Lane). See also under 2:20, 2:29 & 2:57.
Commentary:
In the preceding verses God related some of the misdeeds of the Israelites in order to bring home to them the fact that, in face of such conduct on their part, it was idle to expect that God would continue to bestow favours on them. In the verses under comment i.e. 2:73, 74, 75, God recounts one of their final misdeeds which filled the cup of their iniquity to overflowing and sealed their fate.
The Quran has not named the person slain, but when read with the context and the relevant facts of history, the verses appear to apply to the murder of a Companion of the Holy Prophet by the Jews at Medina. Following are some of the details of the incident which was the first public act of enmity perpetrated by the Medinite Jews against Muslims.
The Holy Prophet, on his arrival at Medina, entered into a treaty with the Jews. But the growing prosperity and success of Islam gradually roused the jealousy of the Jewish leaders and some of them began secretly to incite their people against the Muslims. The crisis came with the Battle of Badr when the jealousy of the Jews reached its highest pitch. The result was that the Jews were emboldened and assumed a highly insolent attitude towards Islam. A short time after the said battle, a Muslim lady happened to go to a Jew’s shop to make some purchases. The shopkeeper and the other Jews sitting at the shop behaved very insultingly toward her, and the shopkeeper mischievously fastened the lower part of her mantle to the upper part thereof with a thorn so that when, being unable to bear their insults, she unsuspectingly rose to depart, part of her body became naked, at which the shopkeeper and other Jews burst out laughing. This made the helpless lady cry for help. A Muslim happened to be near. Hearing her cry, he rushed to the place and in the fight that ensued the shopkeeper was killed, whereupon the Jews fell upon the Muslim and murdered him and the situation threatened to develop into a sort of a riot. This happened towards the close of the second year of the Hijrah. It is with reference to this murder that the preceding verse says, and remember the time when you slew a person and differed among yourselves about it. The Jews differed among themselves about the murder, for none of them admitted that he had committed it, though all adopted a highly insulting attitude towards the Holy Prophet when he exhorted the Jewish leaders to fear God and abstain from jeopardising the peace of the city. The result was ongoing enmity between the Jewish tribe of Banu Qainuqa‘ and the Muslims culmin-ating in the banishment of the tribe from Medina (Hisham, Tabari & Zurqani).
But the real responsibility lay on the ringleader of the Medinite Jews—Ka‘b bin Ashraf—who had taken a leading part in inciting the Jewish tribes and kindling their hatred against the Muslims. The man was looked upon as their leader by the Jews of the whole of Arabia. He was a very rich man and a poet of eminence. Ka‘b was also a party to the treaty which was concluded between the Jews and the Holy Prophet on the arrival of the latter in Medina. Inwardly, however, he harboured deep hatred against Islam and its Holy Founder which grew in intensity as Islam made progress. When the Muslims won a decisive victory at Badr, Ka‘b, realizing that Islam was taking a deep root in the soil, thought it imperative to make strenuous efforts to extirpate the new faith. So he at once started for Mecca and there, with the aid of his powerful eloquence and stirring verses, set ablaze the fire of enmity and hatred that was already smouldering in the hearts of the Quraish, and with the skirts of the sacred curtain of the Ka‘bah in their hands, he made them take a solemn oath that they would know no rest until they had destroyed Islam and its Founder. Thereafter he toured among other tribes of Arabia and stirred them up against the Prophet and the small body of his followers. Having lighted up the fire of hatred and enmity throughout the land, he returned to Medina and began to create mischief by making scurrilous poems in which mention was made of Muslim women and the ladies nearly related to the Holy Prophet, in the most offensive language. These verses were widely published and were publicly recited by the enemies of Islam. The result of these tactics was that feelings of extreme hatred were excited in the minds of the Jews who assumed an openly hostile attitude to the Holy Prophet and his Companions, throwing to the winds their treaty obligations. It was this attitude of the Jews which emboldened them to commit such offences as the one referred to above, in open defiance of the terms of the treaty they had concluded with the Holy Prophet on his arrival at Medina (Hisham, Zurqani & Dawud).
Thus the real culprit responsible for the assassination of the Muslim referred to above was no other than Ka‘b bin Ashraf, the bold and wicked Jewish leader, who had instigated the Jews to rebellion and breach of contract. He even did not hesitate to plot against the life of the Holy Prophet (Zurqani). His guilt was an established fact. He was guilty of high treason against the State and was the arch-enemy of peace. So he was put to death by the Prophet’s command in the third year of Hijrah. It is to this sentence of death that the present verse refers when it says: then We said, "Smite him (the murderer, i.e. the real culprit) for a part of the offence against him (the murdered person)”, which meant that the sentence of death was only a partial punishment of the offence, the rest of the punishment being reserved for the Hereafter. In fact, there are certain sins which are atoned for by the punishment which is inflicted for them on the offender in this world. But the offence of wilfully killing an innocent man and particularly one who is a righteous servant of the Lord, is not adequately punished with the execution of the murderer, which is only a partial punishment. The real punishment of such an offence is Hell (4:94).
By using the word قتلتم (you slew) in the plural number, the Quran hints that the whole Jewish community of Medinawas responsible for it. For the sentence of death, however, the ringleader, who had brought about a tense atmosphere of hatred and enmity, was selected.
The clause, thus Allah gives life to the dead, signifies that retaliation is an effective form of giving life to the dead, for punishing the offender prevents the would-be assassins from committing further murders, and thus many who would otherwise have been victims of assassination are saved. That retaliation is a sure means of giving life is clearly alluded to in the Quran itself. We read in 2:180, and there is life for you in the law of retaliation, O men of understanding.
Finally, it may be noted that these verses have also been applied to the attempted murder of Jesus by the Jews (for which see Part I of the Quran published by Anjuman Taraqqi Islam, Qadian, in 1916), but recent research strongly supports the above explanation. It may also be noted that the interpretation put on this verse by some commentators that a physically dead person was restored to life is quite erroneous, being unsupported by the context of the verse as well as the authentic teaching of Islam. It is a mere legend which has no foundation in fact. (close)
اُردو
پس ہم نے کہا (کھوج لگانے کی خاطر) اس جیسی اور واردات پر اس (واقعہ) کو چسپاں کرو۔ اسی طرح اللہ مُردوں کو (ان کے قاتلوں کا مؤاخذہ کر کے) زندہ کرتا ہے اور تمہیں اپنے نشان دکھاتا ہے تا کہ تم عقل کرو۔
اُردو تفسیر صغیر
اس پر ہم نے کہا کہ اس (واقعہ) کو اس (نفس) کے ساتھ پیش آنے والے بعض اور واقعات سے ملا کر دیکھو (پھر تمہیں حقیقت معلوم ہو جائے گی) اللہ اسی طرح مردوں کو زندہ کرتا ہے اور تم کو اپنے نشان دکھاتا ہے تا کہ تم عقل کرو۔
Français
Alors Nous avons dit : « Comparez ceci à d’autres incidents semblables » et vous découvrirez la vérité. C’est ainsi qu’Allāh ressuscite les morts et vous montre Ses Signes afin que vous puissiez comprendre.
Español
Entonces dijimos: “Castigadlo severamente (al asesino) por una parte de la ofensa realizada contra él” (la víctima). Así Al-lah da vida a los espiritualmente muertos y os muestra Sus Signos para que entendáis.
Deutsch
Da sprachen Wir: "Vergleicht diesen (Fall) mit Ähnlichem." So gibt Allah Leben den Toten und weist euch Seine Zeichen, dass ihr begreifen möget.
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ؕ وَ اِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ؕ وَ اِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ؕ وَ اِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ؕوَ مَا اللّٰہُ بِغَافِلٍ عَمَّا تَعۡمَلُوۡنَ ﴿۷۵﴾
ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَٰلِكَ فَهِيَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةٗۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
English
Then your hearts became hardened after that, till they were like stones or harder still; for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And indeed, of them there are some that humble themselves for fear of Allah. And Allah is not unmindful of what you do.
English Short Commentary
Then [a]your hearts became hardened[111] after that, till they were like stones or harder still, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And indeed of them there are some that humble themselves for fear of Allah. And Allah is not unmindful of what you do.[112]
111. The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by. (close)
112. The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10). (close)
English Five Volume Commentary
Then [a]your hearts became hardened after that, till they were like stones or harder still; for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And indeed of them there are some that humble themselves for fear of Allah. And Allah is not unmindful of what you do.[81]
81. Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great. (close)
اُردو
پھر اس کے بعد تمہارے دل سخت ہو گئے گویا وہ پتھروں کی طرح تھے یا پھر سختی میں اس سے بھی بڑھ کر۔ جبکہ پتھروں میں سے بھی یقیناً بعض ایسے ہوتے ہیں کہ اُن سے نہریں پھوٹ پڑتی ہیں ۔ اور یقیناً ان میں سے ایسے بھی ہیں کہ جو پھٹ جائیں تو ان میں سے پانی نکلتا ہے ۔ پھر ان میں یقیناً ایسے بھی ہیں جو اللہ کی خشیت سے گر پڑتے ہیں ۔ اور اللہ اُس سے غافل نہیں ہے جو تم کرتے ہو۔
اُردو تفسیر صغیر
اس کے بعد پھر تمہارے دل سخت ہو گئے‘ چنانچہ وہ پتھروں کی طرح بلکہ ان سے بھی زیادہ سخت ہیں اور پتھروں میں سے تو یقیناً بعض ایسے بھی ہوتے ہیں جن میں سے دریا بہتے ہیں اور ان میں سے بعض ایسے بھی ہوتے ہیں کہ پھٹ جاتے ہیں تو ان میں سے پانی نکلنے لگتا ہے اور ان (دلوں) میں سے (بھی) بعض ایسے ہیں کہ اللہ کے ڈر سے (معافی مانگتے ہوئے) گر جاتے ہیں اور جو (کچھ) تم کر رہے ہو اللہ اس سے ہر گز بے خبر نہیں ہے۔
Français
Mais ensuite vos cœurs se sont endurcis, au point de devenir comme des pierres et encore plus durs car, en vérité, il y a des pierres d’où jaillissent des ruisseaux, et il y en a d’autres d’où coule de l’eau quand elles se fendent. Et très certainement, il y a certains parmi eux qui s’humilient par crainte d’Allāh. Et Allāh n’est pas inattentif à ce que vous faites.
Español
Luego, posteriormente, se endurecieron vuestros corazones, hasta ser como piedras o aún más duros; pues en cuanto a las piedras hay, en verdad, algunas de las que brotan ríos y algunas de las que, una vez partidas, sale agua. Y en verdad, entre ellas hay otras que se humillan por temor a Al-lah. Y Al-lah no ignora lo que hacéis.
Deutsch
Danach aber wurden eure Herzen verhärtet, bis sie wie Steine waren oder noch härter; denn unter den Steinen sind ja solche, aus denen Ströme hervorbrechen, und solche, aus denen Wasser fließt, wenn sie sich spalten. Und gewiss sind unter ihnen manche, die sich demütigen in der Furcht Allahs; und Allah ist nicht achtlos eures Tuns.
اَفَتَطۡمَعُوۡنَ اَنۡ یُّؤۡمِنُوۡا لَکُمۡ وَ قَدۡ کَانَ فَرِیۡقٌ مِّنۡہُمۡ یَسۡمَعُوۡنَ کَلٰمَ اللّٰہِ ثُمَّ یُحَرِّفُوۡنَہٗ مِنۡۢ بَعۡدِ مَا عَقَلُوۡہُ وَ ہُمۡ یَعۡلَمُوۡنَ ﴿۷۶﴾
۞أَفَتَطۡمَعُونَ أَن يُؤۡمِنُواْ لَكُمۡ وَقَدۡ كَانَ فَرِيقٞ مِّنۡهُمۡ يَسۡمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعۡدِ مَا عَقَلُوهُ وَهُمۡ يَعۡلَمُونَ
English
Do you expect that they will believe you when a party of them hear the word of Allah, then pervert it after they have understood it, and they know the consequences thereof ?
English Short Commentary
Do you expect that they will believe you when a party of them hear the Word of Allah, then [a]pervert it after they have understood it, and they well know the consequences thereof.
English Five Volume Commentary
Do you expect that they will believe you when a party of them hear the word of Allah, then [a]pervert it after they have understood it, and they know the consequences thereof.[82]
82. Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word. (close)
اُردو
کیا تم یہ امید لگائے بیٹھے ہو کہ وہ لوگ تمہاری بات مان جائیں گے جب کہ ان میں سے ایک گروہ کلام الہٰی کو سنتا ہے اور اسے اچھی طرح سمجھنے کے باوجود اس میں تحریف کرتا ہے اور وہ خوب جانتے ہیں۔
اُردو تفسیر صغیر
(اے مسلمانو)! کیا تم امید رکھتے ہو کہ وہ (یہودی) تمہاری بات مان لیں گے‘ حالانکہ ان میں سے کچھ لوگ ایسے ہیں جو اللہ کے کلام کو سنتے ہیں‘ پھر اسے سمجھ لینے کے بعد اس (کے مطلب) کو بگاڑ دیتے ہیں اور وہ (اس عمل کے بدنتائج کو خوب) جانتے ہیں۔
Français
Gardez-vous espoir qu’ils croiront en vous, alors même qu’un groupe des leurs se sont déjà attachés à déformer délibérément la parole d’Allāh après qu’ils l’aient entendue, qu’ils l’aient comprise et qu’ils l’aient sue très clairement ?
Español
¿Mantenéis la esperanza de que os crean cuando una parte de ellos ha pervertido conscientemente la palabra de Al-lah después de que la hubieran escuchado y la hubieran entendido y la conocieran perfectamente?
Deutsch
Erwartet ihr, dass sie (die Juden) euch glauben, wenn ein Teil von ihnen das Wort Allahs hört, es dann verdreht, nachdem sie es begriffen, und sie kennen (die Folgen) davon?
وَ اِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا ۚۖ وَ اِذَا خَلَا بَعۡضُہُمۡ اِلٰی بَعۡضٍ قَالُوۡۤا اَتُحَدِّثُوۡنَہُمۡ بِمَا فَتَحَ اللّٰہُ عَلَیۡکُمۡ لِیُحَآجُّوۡکُمۡ بِہٖ عِنۡدَ رَبِّکُمۡ ؕ اَفَلَا تَعۡقِلُوۡنَ ﴿۷۷﴾
وَإِذَا لَقُواْ ٱلَّذِينَ ءَامَنُواْ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَا بَعۡضُهُمۡ إِلَىٰ بَعۡضٖ قَالُوٓاْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيۡكُمۡ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمۡۚ أَفَلَا تَعۡقِلُونَ
English
And when they meet those who believe, they say: ‘We believe,’ and when they meet one another in private, they say: ‘Do you inform them of what Allah has unfolded to you, that they may thereby argue with you before your Lord? Will you not then understand?’
English Short Commentary
And [b]when they meet those who believe, they say, ‘We believe,’ and when they meet one another in private, they say, ‘Do you inform them (the believers) of what Allah has unfolded to you, that they may thereby argue with you before your Lord. Will you not then understand?’[113]
113. The verse mentions another class of Jews who always acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Scriptures about the Holy Prophet. But when they mixed with their own people, other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e. for letting the Muslims know the prophecies about the Holy Prophet which were contained in their own Scriptures. (close)
English Five Volume Commentary
And [a]when they meet those who believe, they say: ‘We believe,’ and when they meet one another in private, they say, ‘Do you inform them of what Allah has unfolded to you, that they may thereby argue with you before your Lord? Will you not then understand?’[83]
83. Important Words:
فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).
عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.
Commentary:
The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord. (close)
اُردو
اور جب وہ ان لوگوں سے ملتے ہیں جو ایمان لائے تو کہتے ہیں کہ ہم بھی ایمان لے آئے۔ اور جب ان میں سے بعض بعض دوسروں کی طرف الگ ہو جاتے ہیں تو وہ (ان سے) کہتے ہیں کہ کیا تم ان کو وہ باتیں بتاتے ہو جو اللہ نے تم پر کھولی ہیں تا کہ انہی باتوں کے ذریعہ وہ تمہارے ربّ کے حضور تم سے جھگڑا کریں۔ پس کیا تم عقل نہیں کرتے۔
اُردو تفسیر صغیر
اور جب یہ لوگ مومنوں سے ملتے ہیں تو کہہ دیتے ہیں کہ ہم مومن ہیں اور جب ایک دوسرے سے علیحدگی میں ملتے ہیں تو (ایک دوسرے کو الزام دیتے ہوئے) کہتے ہیں کیا تم انہیں وہ باتیں جو اللہ نے تم پر کھولی ہیں بتاتے ہو اس کا نتیجہ یہ ہوگا کہ وہ ان (معلومات) کے ذریعہ سے اللہ کے سامنے تم پر حجت قائم کریں گے۔ کیا تم عقل سے کام نہیں لیتے؟
Français
Et lorsqu’ils rencontrent ceux qui croient, ils disent : « Nous croyons, » et quand ils se rencontrent en particulier, ils disent : « Leur parlerez-vous de ce qu’Allāh vous a dévoilé, afin qu’ils en fassent un argument contre vous devant votre Seigneur ? Vous ne comprenez donc pas ? »
Español
Y cuando encuentran a los creyentes, dicen: “Creemos”, pero cuando se reúnen en privado, unos con otros, dicen: “¿Les informáis de lo que Al-lah os ha revelado, para que puedan así discutir con vosotros ante vuestro Señor?”. ¿No comprenderéis entonces?
Deutsch
Und wenn sie den Gläubigen begegnen, sagen sie: "Wir glauben", und wenn sie einander heimlich begegnen, dann sagen sie: "Wolltet ihr jenen mitteilen, was Allah euch enthüllt hat, dass sie deswegen mit euch streiten vor eurem Herrn? Begreift ihr das denn nicht?"