اَلۡحَقُّ مِنۡ رَّبِّکَ فَلَا تَکُنۡ مِّنَ الۡمُمۡتَرِیۡنَ ﴿۶۱﴾
ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلۡمُمۡتَرِينَ
English
This is the truth from thy Lord, so be thou not of those who doubt.
English Short Commentary
[b]This is the truth from thy Lord, so be thou not of those who doubt.
English Five Volume Commentary
[a]This is the truth from thy Lord, so be thou not of those who doubt.[349]
349. Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter. (close)
اُردو
(یہ یقیناً) حق ہے تیرے ربّ کی طرف سے۔ پس تُو شک کرنے والوں میں سے نہ ہو۔
اُردو تفسیر صغیر
یہ تیرے رب کی طرف سے حق ہے اس لئے تو شک کرنے والوں میں سے نہ بن۔
Français
Voilà donc la vérité de ton Seigneur. Ne sois donc pas du nombre de ceux qui doutent.
Español
Ésta es la verdad de tu Señor, para que no seas de los que dudan.
Deutsch
Die Wahrheit ist es von deinem Herrn, so sei nicht der Zweifler einer.
فَمَنۡ حَآجَّکَ فِیۡہِ مِنۡۢ بَعۡدِ مَا جَآءَکَ مِنَ الۡعِلۡمِ فَقُلۡ تَعَالَوۡا نَدۡعُ اَبۡنَآءَنَا وَ اَبۡنَآءَکُمۡ وَ نِسَآءَنَا وَ نِسَآءَکُمۡ وَ اَنۡفُسَنَا وَ اَنۡفُسَکُمۡ ۟ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَلۡ لَّعۡنَتَ اللّٰہِ عَلَی الۡکٰذِبِیۡنَ ﴿۶۲﴾
فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَهِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡكَٰذِبِينَ
English
Now whoso disputes with thee concerning him, after what has come to thee of knowledge, say to him, ‘Come, let us call our sons and your sons, and our women and your women, and our people and your people; then let us pray fervently and invoke the curse of Allah on those who lie.’
English Short Commentary
Now whoso disputes with thee concerning him, after what has come to thee of knowledge, say to him, ‘Come, let us call our sons and your sons, and our women and your women, and our people and your people; then let us pray[426] fervently and [a]invoke the curse of Allah on those who lie.’
426. The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may be mentioned that during the discussion with the Christian deputation from Najran the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the East—an act of religious toleration unparalleled in the history of all religions (Zurqani). (close)
English Five Volume Commentary
Now whoso disputes with thee concerning him, after what has come to thee of knowledge, say to him, ‘Come, let us call our sons and your sons, and our women and your women, and our people and your people; then let us pray fervently and [a]invoke the curse of Allah on those who lie.’[350]
350. Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani). (close)
اُردو
پس جو تجھ سے اس بارے میں اس کے بعد بھی جھگڑا کرے کہ تیرے پاس علم آ چکا ہے تو کہہ دے: آؤ ہم اپنے بیٹوں کو بلائیں اور تمہارے بیٹوں کو بھی اور اپنی عورتوں کو اور تمہاری عورتوں کو بھی اور اپنے نفوس کو اور تمہارے نفوس کو بھی۔ پھر ہم مباہلہ کریں اور جھوٹوں پر اللہ کی لعنت ڈالیں۔
اُردو تفسیر صغیر
اب جو (شخص) تیرے پاس علم (الٰہی) کے آچکنے کے بعد تجھ سے اس کے متعلق بحث کرے تو تو (اسے) کہہ دے (کہ) آٶ ہم اپنے بیٹوں کو بلائیں اور تم اپنے بیٹوں کو‘ اور ہم اپنی عورتوں کو اور تم اپنی عورتوں کو‘ اور ہم اپنے نفوس کو اور تم اپنے نفوس کو‘ پھر گڑ گڑا کر دعا کریں اور جھوٹوں پر اللہ کی لعنت ڈالیں۔
Français
Alors, dis à ceux qui seront en désaccord avec toi à son sujet, après ce qui t’est parvenu de la connaissance : « Venez donc, assemblons nos fils et vos fils, nos femmes et vos femmes, nos gens et vos gens ; puis prions avec ferveur et appelons les malédictions d’Allāh sur les menteurs. »
Español
Pero si alguien disputa contigo respecto a él, después de haberte llegado el conocimiento, dile: “Venid, llamemos a nuestros hijos y a los vuestros, a nuestras mujeres y a las vuestras, a nuestras gentes y a las vuestras; entonces oremos fervientemente e invoquemos la maldición de Al-lah sobre los que mienten.”
Deutsch
Die nun mit dir darüber streiten nach dem, was dir an Wissen ward, (zu denen) sprich: "Kommt, lasst uns rufen unsere Söhne und eure Söhne, unsere Frauen und eure Frauen, unsere Leute und eure Leute; dann lasst uns inbrünstig beten und den Fluch Allahs herabbeschwören auf die Lügner."
اِنَّ ہٰذَا لَہُوَ الۡقَصَصُ الۡحَقُّ ۚ وَ مَا مِنۡ اِلٰہٍ اِلَّا اللّٰہُ ؕ وَ اِنَّ اللّٰہَ لَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ﴿۶۳﴾
إِنَّ هَٰذَا لَهُوَ ٱلۡقَصَصُ ٱلۡحَقُّۚ وَمَا مِنۡ إِلَٰهٍ إِلَّا ٱللَّهُۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
English
This certainly is the true account. There is none worthy of worship save Allah; and surely, it is Allah Who is the Mighty, the Wise.
English Short Commentary
This certainly is the true account. There is none worthy of worship save Allah; and surely, it is Allah Who is the Mighty, the Wise.
English Five Volume Commentary
This certainly is the true account. There is none worthy of worship save Allah; and surely, it is Allah Who is the Mighty, the Wise.[351]
351. Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him. (close)
اُردو
یقیناً یہی سچا بیان ہے۔ اور اللہ کے سوا اور کوئی معبود نہیں۔ اور یقیناً اللہ ہی ہے جو کامل غلبہ والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
یقیناً یہی سچا بیان ہے۔ اور اللہ کے سوا کوئی (بھی) پرستش کا مستحق نہیں اور یقیناً اللہ ہی غالب (اور) حکمت والا ہے۔
Français
Assurément, ceci est le récit véridique. Nul n’est digne d’adoration à part Allāh. Et assurément, c’est Allāh Qui est le Puissant, le Sage.
Español
Ciertamente éste es el relato verídico. No hay nadie digno de ser adorado sino Al-lah; y en verdad Al-lah es el Poderoso, el Sabio.
Deutsch
Wahrlich, dies allein ist der wahre Bericht. Keiner ist der Anbetung würdig als Allah; und fürwahr, Allah allein ist der Allmächtige, der Allweise.
فَاِنۡ تَوَلَّوۡا فَاِنَّ اللّٰہَ عَلِیۡمٌۢ بِالۡمُفۡسِدِیۡنَ ﴿٪۶۴﴾
فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ عَلِيمُۢ بِٱلۡمُفۡسِدِينَ
English
But if they turn away, then remember that Allah knows the mischief-makers well.
English Short Commentary
But if they turn away, then remember that Allah fully knows the mischief-makers.
English Five Volume Commentary
But if they turn away, then remember that Allah knows the mischief-makers well.[352]
352. Commentary:
The clause, then remember that Allah knows the mischief-makers well, embodies a solemn warning. God being All-Knowing, each and every act of the wrongdoers is known to Him and He will judge them accordingly. (close)
اُردو
پس اگر وہ پھر جائیں تو یقیناً (جان لو کہ) اللہ مفسدوں کو خوب جانتا ہے۔
اُردو تفسیر صغیر
پھر اگر وہ پھر جائیں تو (یاد رکھیں کہ) اللہ مفسدوں کو یقیناً خوب جانتاہے۔
Français
Mais s’ils tournent le dos, alors souviens-toi qu’Allāh connaît très bien les semeurs de discorde.
Español
Pero si vuelven la espalda, recordad que Al-lah conoce bien a los malvados.
Deutsch
Doch wenn sie sich abkehren, dann (bedenke), Allah kennt die Unheilstifter wohl.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ تَعَالَوۡا اِلٰی کَلِمَۃٍ سَوَآءٍۢ بَیۡنَنَا وَ بَیۡنَکُمۡ اَلَّا نَعۡبُدَ اِلَّا اللّٰہَ وَ لَا نُشۡرِکَ بِہٖ شَیۡئًا وَّ لَا یَتَّخِذَ بَعۡضُنَا بَعۡضًا اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ ؕ فَاِنۡ تَوَلَّوۡا فَقُوۡلُوا اشۡہَدُوۡا بِاَنَّا مُسۡلِمُوۡنَ ﴿۶۵﴾
قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ تَعَالَوۡاْ إِلَىٰ كَلِمَةٖ سَوَآءِۭ بَيۡنَنَا وَبَيۡنَكُمۡ أَلَّا نَعۡبُدَ إِلَّا ٱللَّهَ وَلَا نُشۡرِكَ بِهِۦ شَيۡـٔٗا وَلَا يَتَّخِذَ بَعۡضُنَا بَعۡضًا أَرۡبَابٗا مِّن دُونِ ٱللَّهِۚ فَإِن تَوَلَّوۡاْ فَقُولُواْ ٱشۡهَدُواْ بِأَنَّا مُسۡلِمُونَ
English
Say, ‘O People of the Book! come to a word equal between us and you — that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords beside Allah.’ But if they turn away, then say, ‘Bear witness that we have submitted to God.’
English Short Commentary
Say, ‘O People of the Book! come to a word equal between us and you—that we worship none but Allah, and that we associate no partner with Him, and that [a]some of us take not others for Lords beside Allah.’ But if they turn away, then say, ‘Bear witness that we have submitted to God.’[426A]
426A. This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these religions also teach and inculcate the doctrine of Divine Unity, then other Islamic teachings supposed to be of comparatively little importance could safely be left alone. It is unthinkable that the idea of compromise in matters of faith could ever have been encouraged, with a people who, in the immediately preceding verses, have been severely condemned for their false beliefs and who are so forcefully challenged to a prayer-contest to invoke the curse of God upon the holders of false beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in Divine Unity could not, according to the Holy Prophet, save Heraclius from God’s punishment. In fact, the verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. The Christians, in spite of professing belief in the Unity of Godhead, believed in the divinity of Jesus; and the Jews, notwithstanding their claim to be strict monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both of them to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these Faiths, the verse virtually invites their followers to accept Islam by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach. Incidentally, it may be noted here that the letter, mentioned by Bukhari and other Muslim Traditionists as having been addressed by the Holy Prophet to Heraclius and some other rulers—Muqauqis, the King of Egypt being one of them—couched in the words of this verse and inviting them to accept Islam, has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. v. no. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith. (close)
English Five Volume Commentary
Say, ‘O People of the Book! come to a word equal between us and you—that we worship none but Allah, and that we associate no partner with Him, and that [a]some of us take not others for Lords beside Allah.’ But if they turn away, then say, ‘Bear witness that we have submitted to God.’[353]
353. Important Words:
اربابا (Lords) is the plural of رب (Lord) for which see 1:2. رب means, lord, master or owner; a chief or ruler to whom obedience is rendered; one who fosters, brings up, or nourishes (Lane & Aqrab).
Commentary:
This verse is wrongly considered by some to provide a basis for a compromise between Islam on the one hand and Christianity and Judaism on the other. It is argued that if these faiths become united in the doctrine of the Oneness of God, the verse permits the sacrifice of other Islamic teachings as being of comparatively little importance. Nothing can be farther from the truth. The Quran, the Hadith and the facts of history are all united in belying this ridiculous assumption. It is simply unthinkable that compromise in matters of faith could be allowed by any religion worth the name, particularly with a people who, in the immediately preceding verses, have been severely condemned for their beliefs and who are so forcefully challenged to a prayer contest to invoke the curse of God upon those who lie in their beliefs. The Holy Prophet, while writing his missionary epistle to Heraclius, used this very verse, yet he forcefully invited the latter to accept Islam and threatened him with Divine punishment if he refused to do so (Bukhari). This shows beyond doubt that the mere fact of his believing in the Oneness of God could not, according to the Holy Prophet, save Heraclius from God’s punishment. Elsewhere the Quran emphatically declares that, Surely the (true) religion with Allah is Islam, (i.e. complete submission); and whoso seeks a religion other than Islam, it shall not be accepted from him, and in the life to come he shall be among the losers (3:20 & 86). Can anything be clearer?
The truth is that this verse is intended to suggest an easy and simple method by which Jews and Christians can arrive at a right decision regarding the truth of Islam. Christians, in spite of claiming belief in the Unity of Godhead, felt satisfied in believing in the divinity of Jesus; and Jews, notwithstanding their claim to be monotheists, gave blind allegiance to their priests and divines, practically placing them in the position of God Himself. The verse exhorts both these communities to come back to their original belief in the Oneness of God and give up the worship of false deities who stand in the way of their accepting Islam. Thus, instead of seeking a compromise with these faiths, the verse virtually invites Christians and Jews to the faith of Islam, by drawing their attention to the doctrine of the Oneness of God which being, at least in its outer form, the common fundamental doctrine of all, could serve as a meeting ground for further approach.
It was exactly on these lines that Ahmad, the Promised Messiah, in his "Message of Peace", made an offer to the Hindus of India to enter into an agreement with the Muslims of his way of thinking to the effect that they (Hindus) would respect and honour the Holy Prophet of Islam and would look upon him as a true Messenger of God, even as he and his followers believed in Rama and Krishna as God’s Elect.
Special emphasis has been laid in the verse under comment on the Oneness of God—a doctrine on which in theory all revealed religions seem to agree, but regarding the details, of which no two Faiths are found to concur. Most religions claim to be monotheistic; but under the outer veneer of monotheism, polytheism very often lies hidden in most hideous forms. It is the simple faith of Islam alone which is really and truly monotheistic in all its aspects and which strongly condemns the association with God of anything or any being in His person, attributes, worship or works. It is most unfortunate, however, that in spite of Islam being such a strictly monotheistic faith, a section of present-day Muslims has drifted away into the quagmire of what cannot but be termed idol-worship in the wider sense of the word.
Incidentally, it may be noted that the letter mentioned by Bukhari and other Muslim traditionists as having been addressed by the Holy Prophet to Heraclius in the words of this verse inviting him to accept Islam has recently been discovered and found to contain the exact words quoted by Bukhari (R. Rel. vol. V. No. 8). This furnishes a strong proof of the essential authenticity of Bukhari and, for that matter, of other accepted works of Hadith. (close)
اُردو
تُو کہہ دے اے اہل کتاب! اس کلمہ کی طرف آ جاؤ جو ہمارے اور تمہارے درمیان مشترک ہے کہ ہم اللہ کے سوا کسی کی عبادت نہیں کریں گے اور نہ ہی کسی چیز کو اُس کا شریک ٹھہرائیں گے اور ہم میں سے کوئی کسی دوسرے کو اللہ کے سوا ربّ نہیں بنائے گا۔ پس اگر وہ پھر جائیں تو تم کہہ دو کہ گواہ رہنا کہ یقینا ہم مسلمان ہیں۔
اُردو تفسیر صغیر
تو کہہ (کہ) اے اہل کتاب (کم سے کم) ایک ایسی بات کی طرف تو آجاٶ جو ہمارے درمیان اور تمہارے درمیان برابر ہے (اور وہ یہ ہے) کہ ہم اللہ کے سوا کسی کی عبادت نہ کریں اور کسی چیز کو اس کا شریک نہ ٹھہرائیں اور نہ ہم اللہ کو چھوڑ کر آپس میں ایک دوسرے کو رب بنایا کریں۔ پھر اگر وہ پھر جائیں تو ان سے کہہ دو کہ تم گواہ رہو کہ ہم (خدا کے) فرمانبردار ہیں۔
Français
Dis : « Ô Gens du Livre ! Venons-en à cette parole qui est commune entre vous et nous : que nous n’adorions qu’Allāh, et que nous n’acceptions personne comme Son associé, et que nous ne prenions pas les uns les autres pour seigneurs en dehors d’Allāh. » Mais s’ils tournent le dos, dites-leur : « Soyez témoins que nous nous sommes soumis à Allāh. »
Español
Diles: “¡Oh, gente del Libro! venid a una palabra que es igual entre nosotros y vosotros: que no adoremos a nadie que no sea Al-lah, y no asociemos a nadie con Él, y que ninguno de nosotros tomemos a nadie por Señor aparte de Al-lah.” Pero si vuelven la espalda, diles: “Sed testigos de que nos hemos sometido a Dios.”
Deutsch
Sprich: "O Volk der Schrift (Bibel), kommt herbei zu einem Wort, das gleich ist zwischen uns und euch: dass wir keinen anbeten denn Allah und dass wir Ihm keinen Nebenbuhler zur Seite stellen und dass nicht die einen unter uns die anderen zu Herren nehmen statt Allah." Doch wenn sie sich abkehren, dann sprecht: "Bezeugt, dass wir uns (Gott) ergeben haben."
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تُحَآجُّوۡنَ فِیۡۤ اِبۡرٰہِیۡمَ وَ مَاۤ اُنۡزِلَتِ التَّوۡرٰٮۃُ وَ الۡاِنۡجِیۡلُ اِلَّا مِنۡۢ بَعۡدِہٖ ؕ اَفَلَا تَعۡقِلُوۡنَ ﴿۶۶﴾
يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تُحَآجُّونَ فِيٓ إِبۡرَٰهِيمَ وَمَآ أُنزِلَتِ ٱلتَّوۡرَىٰةُ وَٱلۡإِنجِيلُ إِلَّا مِنۢ بَعۡدِهِۦٓۚ أَفَلَا تَعۡقِلُونَ
English
O People of the Book! why do you dispute concerning Abraham, when the Torah and the Gospel were not revealed till after him? Will you not then understand?
English Short Commentary
O People of the Book! [a]why do you dispute concerning Abraham, when the Torah and the Gospel were not revealed till after him? Will you not then understand?
English Five Volume Commentary
O People of the Book! [a]why do you dispute concerning Abraham, when the Torah and the Gospel were not revealed till after him? Will you not then understand?[354]
354. Commentary:
As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did. (close)
اُردو
اے اہلِ کتاب! تم ابراہیم کے بارے میں کیوں جھگڑتے ہو حالانکہ تورات اور انجیل نہیں اتاری گئیں مگر اُس کے بعد۔ پس کیا تم عقل نہیں کرتے؟
اُردو تفسیر صغیر
اے اہل کتاب! تم ابراہیم کے بارے میں بحث کیوں کرتے ہو حالانکہ تورات اور انجیل یقیناً اس کے بعد اتاری گئی ہیں۔ پھر کیا تم سمجھتے نہیں۔
Français
Ô Gens du Livre ! Pourquoi discutez-vous au sujet d’Abraham puisque la Torah et l’Evangile n’ont été révélés qu’après lui ? Ne comprenez-vous donc pas ?
Español
¡Oh, gente del Libro! ¿Por qué discutís acerca de Abraham, si la Torah y el Evangelio no fueron revelados sino después de él? ¿Acaso no comprenderéis?
Deutsch
O Volk der Schrift, warum streitet ihr über Abraham, wo die Thora und das Evangelium erst nach ihm herabgesandt wurden? Wollt ihr denn nicht begreifen?
ہٰۤاَنۡتُمۡ ہٰۤؤُلَآءِ حَاجَجۡتُمۡ فِیۡمَا لَکُمۡ بِہٖ عِلۡمٌ فَلِمَ تُحَآجُّوۡنَ فِیۡمَا لَیۡسَ لَکُمۡ بِہٖ عِلۡمٌ ؕ وَ اللّٰہُ یَعۡلَمُ وَ اَنۡتُمۡ لَا تَعۡلَمُوۡنَ ﴿۶۷﴾
هَـٰٓأَنتُمۡ هَـٰٓؤُلَآءِ حَٰجَجۡتُمۡ فِيمَا لَكُم بِهِۦ عِلۡمٞ فَلِمَ تُحَآجُّونَ فِيمَا لَيۡسَ لَكُم بِهِۦ عِلۡمٞۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
English
Behold! you are those who disputed about that whereof you had knowledge. Why then do you now dispute about that whereof you have no knowledge at all? Allah knows, and you know not.
English Short Commentary
Behold! you are those who disputed about that whereof you had some knowledge. Why then do you now dispute about that whereof you have no knowledge[427] at all? Allah knows, and you know not.
427. The reference is either to the Quranic teaching or to the claim of the Jews and Christians about Abraham referred to in the preceding verse. (close)
English Five Volume Commentary
Behold! you are those who disputed about that whereof you had knowledge. Why then do you now dispute about that whereof you have no knowledge at all? Allah knows, and you know not.[355]
355. Commentary:
The verse administers a rebuke to the Jews with whom disputation about religious questions had become a habit and a pastime. The rebuke purports to say: Is not your appetite for bickering and quarrelling about Biblical principles and tenets, with which you are at least conversant to some extent, satisfied that you have begun to meddle with matters about which you know nothing? The reference is either to the Quranic teaching or to their claim about Abraham referred to in the preceding verse. (close)
اُردو
سنو! تم ایسے لوگ ہو کہ اُس بارہ میں جھگڑتے ہو جس کا تمہیں علم ہے۔ تو پھر ایسی باتوں میں کیوں جھگڑتے ہو جن کا تمہیں کوئی علم ہی نہیں۔ اور اللہ جانتا ہے اور تم نہیں جانتے۔
اُردو تفسیر صغیر
سنو! تم وہ لوگ ہو جو ان امور کے بارہ میں بحث کرتے رہے ہو جن کا تمہیں علم تھا پھر (اب) تم کیوں ان امور کے متعلق بحث کرنے لگے ہو جن کا تمہیں کچھ (بھی) علم نہیں۔ حالانکہ اللہ جانتا ہے اور تم نہیں جانتے۔
Français
Voyez ! Vous êtes ceux-là qui discutaient à propos de ce dont vous aviez quelque connaissance. Pourquoi donc discutez-vous à présent à propos de ce dont vous n’avez aucune connaissance ? Allāh sait et vous ne savez pas.
Español
¡Mirad! sois de los que discutíais sobre lo que ya sabíais. ¿Por ué, pues, discutís ahora de lo que desconocéis en absoluto? Al-lah sabe y vosotros no sabéis.
Deutsch
Seht doch! Ihr seid es ja, die über das stritten, wovon ihr Kenntnis hattet. Warum streitet ihr denn über das, wovon ihr durchaus keine Kenntnis habt? Allah weiß, ihr aber wisset nicht.
مَا کَانَ اِبۡرٰہِیۡمُ یَہُوۡدِیًّا وَّ لَا نَصۡرَانِیًّا وَّ لٰکِنۡ کَانَ حَنِیۡفًا مُّسۡلِمًا ؕ وَ مَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ ﴿۶۸﴾
مَا كَانَ إِبۡرَٰهِيمُ يَهُودِيّٗا وَلَا نَصۡرَانِيّٗا وَلَٰكِن كَانَ حَنِيفٗا مُّسۡلِمٗا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
English
Abraham was neither a Jew nor a Christian, but he was ever inclined to God and obedient to Him, and he was not of those who associate gods with God.
English Short Commentary
Abraham was neither a Jew [b]nor a Christian, but he was ever [c]inclined to God and obedient to Him, and he was not of those who associate gods with Allah.
English Five Volume Commentary
Abraham was neither a Jew [a]nor a Christian, but [b]he was ever inclined to God and obedient to Him, and he was not of those who associate gods with God.[356]
356. Important Words:
حنیفا (ever inclined to God). See 2:136.
Commentary:
If Abraham can be said to belong to any of the present faiths, it is Islam; for, (1) Islam is a name with a meaning bearing on the inner spirit of the faith-submission or obedience to the will of God; (2) Abraham himself used the word مسلم for himself and also for his son Ishmael, from whom the Holy Prophet of Islam is descended (2:129); and (3) he prayed that from among his progeny a مسلم (Muslim) people may come forth (2:129). But he was obviously not a Muslim in the sense that he followed in detail the religion brought by the Holy Prophet.
The clause, he was not of those who associate gods with God is a sort of rebuke to Jews and Christians who, in spite of calling themselves monotheists, virtually practised polytheism and still did not hesitate to claim Abraham as one of themselves. (close)
اُردو
ابراہیم نہ تو یہودی تھا نہ نصرانی بلکہ وہ تو (ہمیشہ اللہ کی طرف) جھکنے والا فرمانبردار تھا۔ اور وہ (ہرگز) مشرکوں میں سے نہیں تھا۔
اُردو تفسیر صغیر
نہ (تو) ابراہیم یہودی تھا اور نہ نصرانی بلکہ وہ (خدا کی طرف) جھکا رہنے والا (اور) فرمانبردار تھا اور مشرکوں میں سے نہ تھا۔
Français
Abraham n’était ni Juif ni Chrétien ; mais il était toujours incliné vers Allāh et soumis à Sa volonté ; et il n’était pas du nombre des associateurs.
Español
Abraham no era ni judío ni cristiano, pero fue siempre sumiso a Dios y obediente a él, y no fue de los que asocian otros dioses a Dios.
Deutsch
Abraham war weder Jude noch Christ; doch er war immer (Gott) zugeneigt und (Ihm) gehorsam, und er war nicht der Götzendiener einer.
اِنَّ اَوۡلَی النَّاسِ بِاِبۡرٰہِیۡمَ لَلَّذِیۡنَ اتَّبَعُوۡہُ وَ ہٰذَا النَّبِیُّ وَ الَّذِیۡنَ اٰمَنُوۡا ؕ وَ اللّٰہُ وَلِیُّ الۡمُؤۡمِنِیۡنَ ﴿۶۹﴾
إِنَّ أَوۡلَى ٱلنَّاسِ بِإِبۡرَٰهِيمَ لَلَّذِينَ ٱتَّبَعُوهُ وَهَٰذَا ٱلنَّبِيُّ وَٱلَّذِينَ ءَامَنُواْۗ وَٱللَّهُ وَلِيُّ ٱلۡمُؤۡمِنِينَ
English
Surely, the nearest of men to Abraham are those who followed him, and this Prophet and those who believe; and Allah is the friend of believers.
English Short Commentary
Surely, the nearest of men to Abraham are those who followed him and [d]this Prophet and those who believe in him, and Allah is the Friend of believers.
English Five Volume Commentary
Surely, the nearest of men to Abraham are those who followed him, and [c]this Prophet and those who believe; and Allah is the friend of believers.[357]
357. Important Words:
اولی (nearest). See 4:136.
Commentary:
Though in a technical sense Abraham was neither a Jew nor a Christian nor yet a Muslim for he lived long before these faiths came into existence, yet keeping in view the inner spirit of the faith he was certainly most nearly related to Islam and its Holy Founder. Jews and Christians had no right to claim him as their spiritual progenitor when all their beliefs and practices were at such variance with his teaching. (close)
اُردو
یقیناً ابراہیم سے قریب تر تو وہی لوگ ہیں جنہوں نے اس کی پیروی کی اور یہ نبی بھی اور وہ لوگ بھی جو (اس پر) ایمان لائے۔ اور اللہ مومنوں کا ولی ہے۔
اُردو تفسیر صغیر
ابراہیم کے ساتھ لوگوں میں سے زیادہ تعلق رکھنے والے یقیناً (یقیناً) وہ لوگ ہیں جو اس کے پیرو ہیں اور (نیز) یہ نبی اور جو لوگ (اس پر) ایمان لائے۔ اور اللہ مومنوں کا دوست ہے۔
Français
Assurément, ceux qui se rapprochent le plus d’Abraham sont ceux qui l’ont suivi, ainsi que ce Prophète-ci et ceux qui croient ; et Allāh est l’Ami des croyants.
Español
En verdad, los más cercanos a Abraham son los hombres que lo siguieron como también este Profeta y los que creen. Y Al-lah es el amigo de los creyentes.
Deutsch
Sicherlich sind die Abraham Nächststehenden unter den Menschen jene, die ihm folgten, und dieser Prophet und die Gläubigen. Und Allah ist der Freund der Gläubigen.
وَدَّتۡ طَّآئِفَۃٌ مِّنۡ اَہۡلِ الۡکِتٰبِ لَوۡ یُضِلُّوۡنَکُمۡ ؕ وَ مَا یُضِلُّوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَ مَا یَشۡعُرُوۡنَ ﴿۷۰﴾
وَدَّت طَّآئِفَةٞ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ لَوۡ يُضِلُّونَكُمۡ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ
English
A section of the People of the Book would fain lead you astray; but they lead astray none except themselves, only they perceive not.
English Short Commentary
[e]A party of the People of the Book would fain lead you astray;[427A] but they lead astray none except themselves, only they perceive not.
427A. The simplicity, straightforwardness and perfection of the religion of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer, though not unpsychological, course that they begin to wish that Muslims may become like themselves.
Taking the word Dalalah in the sense of ruin (40:35) the expression Yudillunakum (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall. (close)
English Five Volume Commentary
[a]A section of the People of the Book would fain lead you astray; but they lead astray none except themselves, only they perceive not.[358]
358. Commentary:
The simplicity, straightforwardness and perfection of the faith of Islam very often create such strong feelings of appreciation in the hearts of the People of the Book that they feel irresistibly drawn towards it but, being inimical and jealous, their appreciation often takes the queer though not unpsychological course that they begin to wish that Muslims may become like themselves.
Taking the word ضلالة in the sense of ruin (see 2:27), the expression یضلونکم (lead you astray) may also be rendered as "lead you to ruin" and the next clause, but they lead astray none except themselves, may in that case mean that by seeking to ruin the Muslims, they only ruin themselves, because the rise of one’s enemy signifies one’s own fall. (close)
اُردو
اہلِ کتاب میں سے ایک گروہ چاہتا ہے کہ کاش وہ تمہیں گمراہ کرسکیں۔ اور وہ گمراہ نہیں کرسکیں گے مگر اپنے آپ کو۔ اور وہ شعور نہیں رکھتے۔
اُردو تفسیر صغیر
اہل کتاب میں سے ایک گروہ آرزو رکھتا ہے کہ کاش وہ تمہیں گمراہ کر دے۔ اور وہ اپنے آپ کو ہی گمراہی میں ڈال رہے ہیں اور سمجھتے نہیں۔
Français
Une partie des Gens du Livre voudraient bien vous égarer. Mais ils n’égarent qu’eux-mêmes. Seulement ils ne s’en aperçoivent pas.
Español
A una parte de la gente del Libro les encantaría extraviaros; pero sólo se han extraviado a sí mismos, y no se dan cuenta.
Deutsch
Ein Teil vom Volke der Schrift möchte euch irreleiten; doch sie leiten nur sich selber irre; allein sie begreifen es nicht.