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?"
اَ وَ لَا یَعۡلَمُوۡنَ اَنَّ اللّٰہَ یَعۡلَمُ مَا یُسِرُّوۡنَ وَ مَا یُعۡلِنُوۡنَ ﴿۷۸﴾
أَوَلَا يَعۡلَمُونَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَ
English
Do they not know that Allah knows what they conceal and what they disclose?
English Short Commentary
Do they not know that [c]Allah knows what they keep secret and what they make known?
English Five Volume Commentary
Do they not know that [a]Allah knows what they conceal and what they disclose?[84]
84. Commentary:
The verse points out that the Jews know that their own scriptures teach that God knows both what is hidden and what is disclosed (Jer. 16:17; Dan. 2:22). So even if they do not disclose their prophecies to the Muslims, God knows the whole truth and He will judge accordingly. (close)
اُردو
کیا وہ نہیں جانتے کہ یقینا اللہ جانتا ہے جو وہ چھپاتے ہیں اور جو وہ ظاہر کرتے ہیں۔
اُردو تفسیر صغیر
کیا یہ (اس بات کو) نہیں جانتے کہ جو کچھ وہ چھپاتے ہیں اور جو کچھ وہ ظاہر کرتے ہیں اللہ اسے جانتا ہے۔
Français
Ne savent-ils pas qu’Allāh connaît ce qu’ils dissimulent et ce qu’ils dévoilent ?
Español
¿Acaso no saben que Al-lah conoce lo que ocultan y lo que revelan?
Deutsch
Wissen sie nicht, dass Allah weiß, was sie verbergen und was sie kundtun?
وَ مِنۡہُمۡ اُمِّیُّوۡنَ لَا یَعۡلَمُوۡنَ الۡکِتٰبَ اِلَّاۤ اَمَانِیَّ وَ اِنۡ ہُمۡ اِلَّا یَظُنُّوۡنَ ﴿۷۹﴾
وَمِنۡهُمۡ أُمِّيُّونَ لَا يَعۡلَمُونَ ٱلۡكِتَٰبَ إِلَّآ أَمَانِيَّ وَإِنۡ هُمۡ إِلَّا يَظُنُّونَ
English
And some of them are illiterate; they know not the Book but their own false notions, and they do nothing but conjecture.
English Short Commentary
And some of them are illiterate;[113A] they know not the Book but their own false notions and they do nothing but conjecture.
113A. Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write. (close)
English Five Volume Commentary
And some of them are illiterate; they know not the Book but their own false notions and they do nothing but conjecture.[85]
85. Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it. (close)
اُردو
اور ان میں ایسے جاہل بھی ہیں جو (اپنی) خواہشات کے علاوہ کتاب کا کوئی علم نہیں رکھتے اور وہ محض قیاس آرائیاں کرتے ہیں۔
اُردو تفسیر صغیر
اور ان میں سے بعض ان پڑھ ہیں جو چند جھوٹی باتوں کے سوا اپنی کتاب کا کچھ بھی علم نہیں رکھتے اور وہ صرف تک بندیاں کرتے رہتے ہیں۔
Français
Et il y a parmi eux des illettrés ; ceux-ci ne connaissent rien du Livre à part leurs propres idées erronées. Ils ne font que conjecturer.
Español
Y algunos de ellos son analfabetos; no conocen el Libro sino sus propias falsas concepciones, y no hacen más que conjeturas.
Deutsch
Und einige unter ihnen sind Schriftunkundige; sie kennen das Buch nicht, nur eitle Wünsche, und sie meinen bloß.
فَوَیۡلٌ لِّلَّذِیۡنَ یَکۡتُبُوۡنَ الۡکِتٰبَ بِاَیۡدِیۡہِمۡ ٭ ثُمَّ یَقُوۡلُوۡنَ ہٰذَا مِنۡ عِنۡدِ اللّٰہِ لِیَشۡتَرُوۡا بِہٖ ثَمَنًا قَلِیۡلًا ؕ فَوَیۡلٌ لَّہُمۡ مِّمَّا کَتَبَتۡ اَیۡدِیۡہِمۡ وَ وَیۡلٌ لَّہُمۡ مِّمَّا یَکۡسِبُوۡنَ ﴿۸۰﴾
فَوَيۡلٞ لِّلَّذِينَ يَكۡتُبُونَ ٱلۡكِتَٰبَ بِأَيۡدِيهِمۡ ثُمَّ يَقُولُونَ هَٰذَا مِنۡ عِندِ ٱللَّهِ لِيَشۡتَرُواْ بِهِۦ ثَمَنٗا قَلِيلٗاۖ فَوَيۡلٞ لَّهُم مِّمَّا كَتَبَتۡ أَيۡدِيهِمۡ وَوَيۡلٞ لَّهُم مِّمَّا يَكۡسِبُونَ
English
Woe, therefore, to those who write the Book with their own hands, and then say: ‘This is from Allah,’ that they may take for it a paltry price. Woe, then, to them for what their hands have written, and woe to them for what they earn.
English Short Commentary
Woe, therefore, to those who write the Book with their own hands and then say, ‘This is from Allah,’ that they may take for it [a]a paltry price. Woe, then, to them for what their hands have written, and woe to them for what they earn.[114]
114. There were Jews who composed books or parts thereof and then gave them out as the Word of God. This malpractice was common among the Jews. In addition, therefore, to the canonical Books of the Bible, there are a number of books which are supposed by the Jews to have been revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. (close)
English Five Volume Commentary
Woe, therefore, to those who write the book with their own hands, and then say, ‘This is from Allah,’ that they may take for it [a]a paltry price. Woe, then, to them for what their hands have written, and woe to them for what they earn.[86]
86. Important Words:
ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).
Commentary:
There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.
Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.
The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).
In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double. (close)
اُردو
پس ہلاکت ہے ان کے لئے جو اپنے ہاتھوں سے کتاب لکھتے ہیں پھر کہتے ہیں کہ یہ اللہ کی طرف سے ہے تاکہ وہ اس کے بدلے کچھ معمولی قیمت وصول کر لیں۔ پس ہلاکت ہے ان کے لئے اُس کے نتیجہ میں جو ان کے ہاتھوں نے لکھا اور ہلاکت ہے اُن کے لئے اس کی وجہ سے جو وہ کماتے ہیں۔
اُردو تفسیر صغیر
پس جو لوگ اپنے ہاتھوں سے کتاب لکھتے ہیں (اور) پھر اس کے ذریعہ سے (کچھ) تھوڑی سی قیمت حاصل کرنے کے لئے کہہ دیتے ہیں کہ یہ (کتاب) اللہ کی طرف سے ہے ان کے لئے (ایک سخت) عذاب (مقدر) ہے۔ پھر (ہم کہتے ہیں کہ) ان کے لئے ان کے ہاتھوں کے لکھے کے سبب سے (ایک سخت) عذاب (مقدر) ہے اور اس کے سبب سے (بھی) عذاب (مقدر) ہے جو وہ کماتے ہیں۔
Français
Malheur donc à ceux qui écrivent le Livre de leurs propres mains et disent ensuite : « Ceci émane d’Allāh, » afin d’en recevoir un prix dérisoire ! Malheur donc à eux pour ce que leurs mains ont écrit et malheur à eux pour ce qu’ils gagnent !
Español
¡Ay, pues, de aquellos que escriben el Libro con sus propias manos y después dicen: “Esto viene de Al-lah”, para poder pedir por él un precio ridículo! ¡Ay, pues, de ellos por lo que han escrito sus manos, y ¡Ay! de ellos por lo que ganaron!
Deutsch
Wehe darum denen, die das Buch schreiben mit ihren eigenen Händen und dann sprechen: "Dies ist von Allah", dass sie dafür einen armseligen Preis nehmen möchten! Wehe ihnen also um dessentwillen, was ihre Hände geschrieben, und wehe ihnen um dessentwillen, was sie verdienen!
وَ قَالُوۡا لَنۡ تَمَسَّنَا النَّارُ اِلَّاۤ اَیَّامًا مَّعۡدُوۡدَۃً ؕ قُلۡ اَتَّخَذۡتُمۡ عِنۡدَ اللّٰہِ عَہۡدًا فَلَنۡ یُّخۡلِفَ اللّٰہُ عَہۡدَہٗۤ اَمۡ تَقُوۡلُوۡنَ عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ ﴿۸۱﴾
وَقَالُواْ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامٗا مَّعۡدُودَةٗۚ قُلۡ أَتَّخَذۡتُمۡ عِندَ ٱللَّهِ عَهۡدٗا فَلَن يُخۡلِفَ ٱللَّهُ عَهۡدَهُۥٓۖ أَمۡ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ
English
And they say: ‘The Fire shall not touch us except for a small number of days.’ Say: ‘Have you taken a promise from Allah? Then, Allah will never break His promise. Or, do you say of Allah what you know not?’
English Short Commentary
And they say, [b]‘The Fire shall not touch us except for a small number of days.’[115] Say, [c]‘Have you taken a promise from Allah? Then, Allah will never break His promise. Or, do you say of Allah what you know not?’
115. After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale). (close)
English Five Volume Commentary
And they say, [a]‘The Fire shall not touch us except for a small number of days.’ Say, [b]‘Have you taken a promise from Allah? Then, Allah will never break His promise. Or, do you say of Allah what you know not?’[87]
87. Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses. (close)
اُردو
اور وہ کہتے ہیں ہمیں آگ ہرگز نہیں چھوئے گی مگر گنتی کے چند دن۔ تُو کہہ دے کیا تم نے اللہ سے کوئی عہد لے رکھا ہے۔ پس اللہ ہرگز اپنے عہد کی خلاف ورزی نہیں کرے گا یا پھر تم خدا کی طرف ایسی باتیں منسوب کر رہے ہو جن کا تمہیں کوئی علم نہیں۔
اُردو تفسیر صغیر
اور وہ کہتے ہیں کہ ہمیں چند گنتی کے دنوں کے سوا (دوزخ کی) آگ ہر گز نہ چھوئے گی۔ تو (ان سے) کہہ کیا تم نے اللہ کی بارگاہ سے کوئی عہد لیا (ہوا) ہے؟ (اگر ایسا ہے) تب تو وہ ہرگز اپنے عہد کے خلاف نہیں کرے گا‘ یا تم اللہ کے متعلق ایسی بات کہتے ہو‘ جس کا تمہیں (کوئی) علم نہیں ہے۔
Français
Et ils disent : « Le Feu de l’Enfer ne nous touchera que pour quelques jours comptés. » Dis-leur : « Avez-vous pris une promesse d’Allāh ? Alors, Allāh ne manquera pas à Sa promesse. Où est-ce que vous dites d’Allāh ce que vous ne savez pas ? »
Español
Y dicen: “El Fuego no nos tocará sino durante un número reducido de días” Diles: “¿Habéis recibido una promesa de Al-lah? Si es así, Al-lah nunca incumplirá Su promesa. O bien ¿afirmáis de Al-lah lo que desconocéis?”.
Deutsch
Und sie sprechen: "Das Feuer wird uns nicht berühren, es sei denn für eine geringe Zahl von Tagen." Sprich: "Habt ihr ein Versprechen von Allah empfangen? Dann freilich wird Allah nimmer Sein Versprechen brechen. Oder sagt ihr von Allah, was ihr nicht wisst?"
بَلٰی مَنۡ کَسَبَ سَیِّئَۃً وَّ اَحَاطَتۡ بِہٖ خَطِیۡٓــَٔتُہٗ فَاُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۚ ہُمۡ فِیۡہَا خٰلِدُوۡنَ ﴿۸۲﴾
بَلَىٰۚ مَن كَسَبَ سَيِّئَةٗ وَأَحَٰطَتۡ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
English
Aye, whoso does evil and is encompassed by his sins — those are the inmates of the Fire; therein shall they abide.
English Short Commentary
Aye! Whoso does evil and is encompassed by his sins— those are the inmates of the Fire; therein shall they abide.
English Five Volume Commentary
Aye, whoso does evil and is encompassed by his sins—those are the inmates of the Fire; therein shall they abide.[88]
88. Important Words:
سیئة (evil) is derived from ساء meaning, it or he was or became evil or bad. So سیئة means, anything that is evil or bad. The Arabs say قول سیء i.e. an evil word or an evil opinion (Aqrab).
خطیئة (sins) is derived from خطأ meaning, he committed a mistake or an offence or a sin. The word خطیئة, though translated here as plural, is really singular, meaning, a sinful act or an offence, whether intentional or otherwise (Aqrab, Mufradat & Lane).
Commentary:
This and the following verse prescribe the law of punishment and reward, or, in other words, of Hell and Heaven. The Quran here begins with the law pertaining to punishment, because in the preceding verse the Jews claimed immunity from punishment. The Jews based their claim on the fact that they were a chosen people of God, being descended from Prophets. The Quran strongly repudiates this idea, saying, that Hell and Heaven have not been earmarked for any race. The entry of man into Hell or Heaven depends on what beliefs he holds and what actions he performs in this world. If a man holds wrong beliefs and per- forms sinful deeds, he will go to Hell, irrespective of the fact whether he is a Jew or a Christian or anybody else.
In the verse under comment, the word سیئة (evil) read with the context signifies rejection of the Holy Prophet by the Jews, thus referring to the condition as to wrong belief, and the word خطیئة (sin) signifies their general misdeeds, thus referring to the condition as to sinful actions. It must, however, be noted that, as occasional stumbling is generally pardonable with the Merciful God, provided the belief is good and provided further that there is an honest effort on one’s part to live righteously, the words, he is encompassed by his sins, have been used to point to the fact that only such misdeeds can drive one to Hell as are so large in number as to virtually encompass a man, just as an invading army encompasses a besieged force, leaving it no way out.
Coming as it does after a narration of the wrong beliefs and sinful deeds of the Israelites, the verse warns the Jews that with such a black record they should be ashamed to claim immunity from the punishment of Hellfire. (close)
اُردو
حقیقت یہ ہے کہ جس نے بھی بدی کمائی یہاں تک کہ اس کی خطاؤں نے اس کو گھیرے میں لے لیا ہو تو یہی لوگ ہیں جو آگ والے ہیں۔ وہ اس میں ایک لمبے عرصہ تک رہنے والے ہیں۔
اُردو تفسیر صغیر
کیوں نہیں‘ جو لوگ بھی کسی قسم کی بدی کمائیں گے اور ان کا گناہ انہیں (چاروں طرف سے) گھیر لے گا وہ دوزخ (میں پڑنے) والے ہیں۔ وہ اس میں (پڑے) رہیں گے۔
Français
En vérité, quiconque fait le mal et est entouré de ses péchés – ceux-là sont les compagnons du Feu. Ils y demeureront longtemps.
Español
¡Ay de aquél que hace el mal y está rodeado de sus pecados!: Ésos son los prisioneros del Fuego; en él morarán.
Deutsch
Wahrlich, wer da übel tut und verstrickt ist in seinen Sünden – diese sind die Bewohner des Feuers; darin müssen sie bleiben.