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.
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَ اَنۡتُمۡ تَشۡہَدُوۡنَ ﴿۷۱﴾
يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَأَنتُمۡ تَشۡهَدُونَ
English
O People of the Book! why do you deny the Signs of Allah, while you are witnesses thereof ?
English Short Commentary
[a]O People of the Book! why do you deny the Signs of Allah, while you are witnesses thereof?[427B]
427B. Rejection of God’s Signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof. (close)
English Five Volume Commentary
[b]O People of the Book! why do you deny the Signs of Allah, while you are witnesses thereof?[359]
359. Commentary:
Rejection of God’s signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof. (close)
اُردو
اے اہل کتاب! تم اللہ کے نشانوں کو کیوں جھٹلاتے ہو جبکہ تم دیکھ رہے ہو۔
اُردو تفسیر صغیر
اے اہل کتاب! تم دیکھتے ہوئے کیوں اللہ کی آیات کا انکار کرتے ہو‘ حالانکہ تم گواہی دے چکے ہو۔
Français
Ô Gens du Livre ! Pourquoi ne voulez-vous pas croire aux Signes d’Allāh, alors que vous en êtes les témoins ?
Español
¡Oh, gente del Libro! ¿por qué negáis los Signos de Al-lah, si sois sus testigos?
Deutsch
O Volk der Schrift, warum leugnet ihr die Zeichen Allahs, dieweil ihr (deren) Zeugen seid?
یٰۤاَہۡلَ الۡکِتٰبِ لِمَ تَلۡبِسُوۡنَ الۡحَقَّ بِالۡبَاطِلِ وَ تَکۡتُمُوۡنَ الۡحَقَّ وَ اَنۡتُمۡ تَعۡلَمُوۡنَ ﴿٪۷۲﴾
يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ لِمَ تَلۡبِسُونَ ٱلۡحَقَّ بِٱلۡبَٰطِلِ وَتَكۡتُمُونَ ٱلۡحَقَّ وَأَنتُمۡ تَعۡلَمُونَ
English
O People of the Book! why do you confound truth with falsehood and hide the truth knowingly?
English Short Commentary
O People of the Book! [b]why do you confound truth with falsehood and [c]hide the truth knowingly?[427C]
427C. By means of the Signs, mentioned in their Scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad (peace and the blessings of God be on him) was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and would insist on mixing up truth with falsehood rather than accept the truth in its unalloyed purity. (close)
English Five Volume Commentary
O People of the Book! [c]why do you confound truth with falsehood and [d]hide the truth knowingly?[360]
360. Commentary:
By means of the signs mentioned in their scriptures about the Holy Prophet, the People of the Book could easily know that Muhammad was indeed the Promised Prophet, yet because of enmity and jealousy they would not recognize him and insisted on mixing up truth with falsehood rather than accept the truth in its unalloyed purity. (close)
اُردو
اے اہلِ کتاب! تم حق کو باطل کے ساتھ کیوں مشتبہ کرتے ہو اور تم حق چھپاتے ہو حالانکہ تم جانتے ہو۔
اُردو تفسیر صغیر
اے اہل کتاب! کیوں تم جانتے بوجھتے ہوئے حق کو باطل کے ساتھ ملاتے اور حق کو چھپاتے ہو۔
Français
Ô Gens du Livre ! Pourquoi confondez-vous la vérité avec le mensonge et pourquoi cachez-vous la vérité sciemment ?
Español
¡Oh, gente del Libro! ¿por qué confundís la verdad con la falsedad y ocultáis la verdad a sabiendas?
Deutsch
O Volk der Schrift, warum vermengt ihr Wahr mit Falsch und verhehlet die Wahrheit wissentlich?
وَ قَالَتۡ طَّآئِفَۃٌ مِّنۡ اَہۡلِ الۡکِتٰبِ اٰمِنُوۡا بِالَّذِیۡۤ اُنۡزِلَ عَلَی الَّذِیۡنَ اٰمَنُوۡا وَجۡہَ النَّہَارِ وَ اکۡفُرُوۡۤا اٰخِرَہٗ لَعَلَّہُمۡ یَرۡجِعُوۡنَ ﴿ۚۖ۷۳﴾
وَقَالَت طَّآئِفَةٞ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ ءَامِنُواْ بِٱلَّذِيٓ أُنزِلَ عَلَى ٱلَّذِينَ ءَامَنُواْ وَجۡهَ ٱلنَّهَارِ وَٱكۡفُرُوٓاْ ءَاخِرَهُۥ لَعَلَّهُمۡ يَرۡجِعُونَ
English
And a section of the People of the Book say, ‘Believe in that which has been revealed unto the believers, in the early part of day, and disbelieve in the latter part thereof; perchance they may return;
English Short Commentary
And a party of the People of the Book say, ‘Declare your belief outwardly in that which has been revealed unto the believers, in the early part of day, and disbelieve in the latter part thereof; perchance they may return;[428]
428. The Jews were held in high esteem by the pagan Arabs for their religious learning. They took undue advantage of this and thought of a device to turn Muslims away from their Faith by outwardly embracing Islam in the early part of the day and giving it up in the latter part, seeking in this way to make the unlettered Arabs believe that something must have been seriously wrong with Islam, otherwise these learned men would not have so hurriedly given it up. But these foolish people made a completely wrong estimate of the invincible faith of the Companions of the Holy Prophet. (close)
English Five Volume Commentary
And a section of the People of the Book say, ‘Believe in that which has been revealed unto the believers in the early part of the day and disbelieve in the latter part thereof; perchance they may return;[361]
361. Commentary:
This verse refers to one of the attempts of the Jews to lead Muslims astray. This attempt pertained to a clever ruse on their part to strike a blow at the growing power of Islam. The Jews were held in esteem by the pagan Arabs for their religious learning. They took undue advantage of this and thought of a device to turn Muslims away from their faith by outwardly embracing Islam in the early part of a day and recanting it in its latter part, seeking in this way to make the unlettered Arabs believe that something must have been seriously wrong with Islam, otherwise these learned men would not have so hurriedly given it up. Devices like these have been employed by the enemies of truth in all ages, but they have never succeeded. (close)
اُردو
اور اہلِ کتاب میں سے ایک گروہ نے کہا کہ اس پر جو مومنوں پر اتارا گیا ہے دن کے پہلے حصّہ میں ایمان لے آؤ اور اس کے آخر پر انکار کردو شاید کہ وہ رجوع کرجائیں۔
اُردو تفسیر صغیر
اور اہل کتاب میں سے ایک گروہ کہتا ہے کہ مومنوں پر جو کچھ نازل کیا گیا ہے اس پر دن کے ابتدائی حصہ میں تو ایمان لے آٶ اور اس کے پچھلے حصہ میں (اس سے) انکار کردو۔ شاید (اس ذریعہ سے) وہ پھر جائیں۔
Français
Et une partie des Gens du Livre disent : « Croyez à ce qui a été révélé aux croyants pendant la première partie de la journée et niez pendant la dernière partie de la journée ; il se peut qu’ils reviennent.
Español
Y una parte de la gente del Libro dice: “Creed al comienzo del día en lo que ha sido revelado a los creyentes y no creáis al final del mismo; tal vez así regresen”;
Deutsch
Ein Teil vom Volke der Schrift sagt: "Glaubet in der ersten Hälfte des Tages an das, was den Gläubigen offenbart worden ist, und leugnet es später; vielleicht werden sie umkehren;
وَ لَا تُؤۡمِنُوۡۤا اِلَّا لِمَنۡ تَبِعَ دِیۡنَکُمۡ ؕ قُلۡ اِنَّ الۡہُدٰی ہُدَی اللّٰہِ ۙ اَنۡ یُّؤۡتٰۤی اَحَدٌ مِّثۡلَ مَاۤ اُوۡتِیۡتُمۡ اَوۡ یُحَآجُّوۡکُمۡ عِنۡدَ رَبِّکُمۡ ؕ قُلۡ اِنَّ الۡفَضۡلَ بِیَدِ اللّٰہِ ۚ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ وَاسِعٌ عَلِیۡمٌ ﴿ۚۙ۷۴﴾
وَلَا تُؤۡمِنُوٓاْ إِلَّا لِمَن تَبِعَ دِينَكُمۡ قُلۡ إِنَّ ٱلۡهُدَىٰ هُدَى ٱللَّهِ أَن يُؤۡتَىٰٓ أَحَدٞ مِّثۡلَ مَآ أُوتِيتُمۡ أَوۡ يُحَآجُّوكُمۡ عِندَ رَبِّكُمۡۗ قُلۡ إِنَّ ٱلۡفَضۡلَ بِيَدِ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ
English
‘And obey none but him who follows your religion;’ — Say, ‘Surely, the true guidance, the guidance of Allah, is that one may be given the like of that which has been given to you’ — ‘or they would dispute with you before your Lord.’ Say, ‘All bounty is in the hand of Allah. He gives it to whomsoever He pleases. And Allah is Bountiful, All-Knowing.
English Short Commentary
‘And [a]obey none but him who follows your religion.’—Say, ‘Surely, true guidance—the guidance of Allah, is, that one be given the like of that which has been given to you’—‘or [b]they would argue[428A] with you before your Lord.’ Say, ‘All grace[428B] is in the [c]hand of Allah. He gives it to whomsoever He pleases. And Allah is Bountiful, All-Knowing;[428C]
428A. If we are wrong in holding this view, then they should remove this misunderstanding by some Divine argument. (close)
428B. 'Grace' here may signify Prophethood. (close)
428C. (1) The clause, And obey none but him who follows your religion, constitutes a continuation of the concluding clause of the preceding verse. Thereafter comes the parenthetical clause beginning with the words, Say, surely true guidance—the guidance of Allah—is that one may be given the like of that which has been given to you. Then comes again the speech of the Jews in the words, or they would argue with you before your Lord, the verse finally ending with the Divine commandment: Say, 'All bounty, etc.' This style is peculiar to the Qur’an and is intended to produce a good psychological effect.
(2) According to another interpretation, only the words which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, ...before your Lord, would be taken to form part of the speech of the Jews. (3) Yet according to a third interpretation the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech. See also 'The Larger Edition of this Commentary.' (close)
English Five Volume Commentary
And [a]obey none but him who follows your religion;’—Say, ‘Surely, the true guidance, the guidance of Allah, is that one be given the like of that which has been given to you’—‘or [b]they would dispute with you before your Lord.’ Say, ‘All bounty is in the hand of [c]Allah. He gives it to whomsoever He pleases. And Allah is Bountiful, All-Knowing.[362]
362. Commentary:
The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:
(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.
The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.
(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.
(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62. (close)
اُردو
اور کسی کی بات پر ایمان نہ لاؤ سوائے اس کے جو تمہارے دین کی پیروی کرے۔ تُو کہہ دے کہ یقیناً ہدایت تو اللہ ہی کی ہدایت ہے۔ یہ (ضروری نہیں) کہ کسی کو وہی کچھ دیا جائے جیسا تمہیں دیا گیا یا (اگر نہ دیا جائے تو گویا اُن کا حق ہوجائے گا کہ) وہ تمہارے ربّ کے حضور تم سے جھگڑا کریں۔ تُو کہہ دے یقیناً فضل اللہ کے ہاتھ میں ہے وہ اسے جس کو چاہتا ہے دیتا ہے اور اللہ بہت وسعت بخشنے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور (کہتے ہیں کہ) اس شخص کے سوا جو تمہارے دین کی پیروی کرتا ہو کسی کی نہ مانو۔ تو کہدے (کہ) اصل ہدایت یعنی اللہ کی ہدایت تو یہ ہے کہ کسی کو ویسا ہی (کچھ) ملے جیساکہ تم کو ملا تھا یا پھر وہ تمہارے رب کے حضور تمہارے ساتھ جھگڑیں (نیز) کہدے کہ فضل تو یقیناً اللہ کے ہاتھ میں ہے۔ وہ جسے چاہتا ہے فضل بخشتا ہے اور اللہ بہت وسعت دینے والا اور بہت جاننے والا ہے۔
Français
Et n’obéissez qu’à celui qui suit votre religion. » Ô Prophète , dis : « En vérité, la vraie direction est n’importe quelle direction provenant d’Allāh – l’essentiel, c’est que chacun reçoive des enseignements similaires à ce qui vous a été donné à vous - les Gens du Livre. Sinon, ils - les croyants - auraient eu le droit d’argumenter contre vous en présence de votre Seigneur. » Dis : « Toute grâce est dans la main d’Allāh. Il la donne à qui Il veut. Et Allāh est Munificent et Omniscient. »
Español
“Y no obedezcáis sino a quien sigue vuestra religión”. Di, Oh, Profeta: “En verdad, la guía es la guía de Al-lah, la que El desee”. Lo que es esencial es que a cada uno se le conceda una enseñanza similar a la que fue concedida anteriormente. De otra manera tendrían derecho a disputar con vosotros en presencia de vuestro Señor. Diles: “Toda la generosidad está en las manos de Al-lah y Él la concede a quien Le place. Y Al-lah es Magnánimo, Omnisciente;
Deutsch
und gehorchet niemandem außer dem, der eure Religion befolgt." Sprich: "Gewiss, die (wahre) Leitung, die Führung Allahs, besteht darin, dass einem ein Gleiches gegeben werde, wie es euch gegeben ward, oder dass sie mit euch streiten vor eurem Herrn." Sprich: "Alle Huld ist in Allahs Hand. Er gewährt sie, wem Er will. Und Allah ist allgütig, allwissend.
یَّخۡتَصُّ بِرَحۡمَتِہٖ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ ﴿۷۵﴾
يَخۡتَصُّ بِرَحۡمَتِهِۦ مَن يَشَآءُۗ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
English
‘He chooses for His mercy whomsoever He pleases. And Allah is Lord of exceeding bounty.’
English Short Commentary
‘He [a]selects for His mercy whomsoever He pleases. And Allah is the Lord of mighty grace.’
English Five Volume Commentary
[a]He chooses for His mercy whomsoever He pleases. And Allah is Lord of exceeding bounty.’[363]
363. Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind. (close)
اُردو
وہ اپنی رحمت کے لئے جس کو چاہے خاص کر لیتا ہے اور اللہ بہت بڑے فضل والا ہے۔
اُردو تفسیر صغیر
وہ جسے چاہتا ہے (اسے) اپنی رحمت کے لئے خاص کر لیتا ہے اور اللہ بڑا فضل کرنے والا ہے۔
Français
Il accorde d’une façon particulière Sa miséricorde à qui Il veut. Et Allāh est le Seigneur de la grâce immense.
Español
“Él elige para Su misericordia a quien Le place. Pues Al-lah es Señor de suma generosidad”.
Deutsch
Er erwählt für Seine Barmherzigkeit, wen Er will. Und Allah ist Herr großer Huld."
وَ مِنۡ اَہۡلِ الۡکِتٰبِ مَنۡ اِنۡ تَاۡمَنۡہُ بِقِنۡطَارٍ یُّؤَدِّہٖۤ اِلَیۡکَ ۚ وَ مِنۡہُمۡ مَّنۡ اِنۡ تَاۡمَنۡہُ بِدِیۡنَارٍ لَّا یُؤَدِّہٖۤ اِلَیۡکَ اِلَّا مَادُمۡتَ عَلَیۡہِ قَآئِمًا ؕ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لَیۡسَ عَلَیۡنَا فِی الۡاُمِّیّٖنَ سَبِیۡلٌ ۚ وَ یَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَ ہُمۡ یَعۡلَمُوۡنَ ﴿۷۶﴾
۞وَمِنۡ أَهۡلِ ٱلۡكِتَٰبِ مَنۡ إِن تَأۡمَنۡهُ بِقِنطَارٖ يُؤَدِّهِۦٓ إِلَيۡكَ وَمِنۡهُم مَّنۡ إِن تَأۡمَنۡهُ بِدِينَارٖ لَّا يُؤَدِّهِۦٓ إِلَيۡكَ إِلَّا مَا دُمۡتَ عَلَيۡهِ قَآئِمٗاۗ ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لَيۡسَ عَلَيۡنَا فِي ٱلۡأُمِّيِّـۧنَ سَبِيلٞ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ
English
Among the People of the Book there is he who, if thou trust him with a treasure, will return it to thee; and among them there is he who, if thou trust him with a dinar, will not return it to thee, unless thou keep standing over him. That is because they say, ‘We are not liable to blame in the matter of the unlearned;’ and they utter a lie against Allah knowingly.
English Short Commentary
Among the People of the Book there is he who, if thou trust him with a treasure, will return it to thee; and among them there is he who, if thou trust him with a dinar, will not return it to thee, unless thou keep standing over him. That is because they say, ‘We are not liable to be called to account in the matter of the Unlearned people’;[429] and they utter a lie against Allah knowingly.
429. In the time of the Holy Prophet the idea had gained ground among the Jews that it was no sin to rob a Gentile (non-Jew) Arab of his possession and property because the latter followed a false religion. Possibly, the idea had its origin in the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20). (close)
English Five Volume Commentary
Among the People of the Book there is he who, if thou trust him with a treasure, will return it to thee; and among them there is he who, if thou trust him with a dinar, will not return it to thee, unless thou keep standing over him. That is because they say, ‘We are not liable to blame in the matter of the unlearned;’ and they utter a lie against Allah knowingly.[364]
364. Commentary:
The words, We are not liable to blame in the matter of the unlearned, refer to a notion prevalent among Jews in the time of the Holy Prophet that it was no sin to rob the gentile Arabs of their possessions, because the latter followed a false religion. The Jews believed that they were at liberty to do as they liked concerning Muslims and would not be called to account for it. Possibly, they deduced this queer doctrine from the Jewish law of usury, which makes an invidious distinction between a Jew and a non-Jew regarding the giving and taking of interest (Exod. 22:25; Lev. 25:36, 37; Deut. 23:20, 21).
Another meaning of this verse is obtained if we take the words "trust", "treasure", "dinar", etc., in a figurative sense. The Bible contains not only prophecies about the Holy Prophet of Islam, but also clear injunctions to the People of the Book to accept him when he made his appearance. This was in the nature of a "trust" with them. But when the Promised Prophet appeared, they refused to surrender that trust, except a few of them who accepted Islam. These it is that are spoken of as returning the treasure they are trusted with, whereas those who not only rejected the Holy Prophet but even refused to admit that their scriptures contained any prophecies about him are likened to such as would not even return a "dinar" entrusted to them unless you keep standing over them, i.e. unless you force them in argument to admit the truth. (close)
اُردو
اور اہلِ کتاب میں سے وہ بھی ہے کہ اگر تُو ڈھیروں ڈھیر امانت بھی اس کے پاس رکھوا دے تو وہ ضرور تجھے واپس کر دے گا۔ اور اُن میں ایسا بھی ہے کہ اگر تُو اس کو ایک دینار بھی دے تو وہ اسے تجھے واپس نہیں کرے گا سوائے اس کے کہ تُو اُس پر نگران کھڑا رہے۔ یہ اس وجہ سے ہے کہ وہ کہتے ہیں کہ ہم پر اُمیوں کے بارہ میں کوئی (الزام کی) راہ نہیں۔ اور وہ اللہ پر جھوٹ باندھتے ہیں جبکہ وہ (اس بات کو) جانتے ہیں۔
اُردو تفسیر صغیر
اور اہل کتاب میں سے (کوئی تو) ایسا ہے کہ اگر تو اسے (مال کا) ایک ڈھیر امانت کے طور پر دے دے تو وہ اسے تجھے واپس کر دے گا اور (کوئی) ان میں سے (ایسا) ہے کہ اگر تو اسے ایک دینار امانت کے طور پر دے تو وہ وہ (بھی) تجھے واپس نہ دے گا۔ سوائے اس کے کہ تو اس (کے سر) پر کھڑا رہے۔ یہ (بات) اس سبب سے ہے کہ وہ کہتے ہیں کہ ہم پر امیوں کے بارہ میں کوئی گرفت نہیں اور وہ اللہ پر جانتے (بوجھتے) ہوئے جھوٹ باندھتے ہیں۔
Français
Parmi les Gens du Livre se trouve celui qui, si tu lui confies un trésor, te le rendra ; et il y en a aussi qui, si tu lui confies un dinār, ne te le rendra que si tu le lui rappelles constamment. C’est parce qu’ils disent : « On ne peut aucunement nous blâmer en ce qui concerne les '‘Ummiyyīn'. » Et ils mentent contre Allāh alors qu’ils le savent.
Español
Entre la gente del Libro hay alguno que, si le confías un tesoro, te lo devolverá; y hay entre ellos alguno que, si le confías un dinar, no te lo devolverá, a menos que le apremies insistentemente. Y es porque dicen: “No se nos reprochará nada en lo que se refiere a los ignorantes”; y profieren a sabiendas una mentira contra Al-lah.
Deutsch
Unter dem Volke der Schrift gibt es manchen, der, wenn du ihm einen Schatz anvertraust, ihn dir zurückgeben wird; und es gibt unter ihnen auch manchen, der, wenn du ihm einen Dinár anvertraust, ihn dir nicht zurückgeben wird, es sei denn, dass du beständig hinter ihm her bist. Dies ist, weil sie sagen: "Wir haben keine Verpflichtung gegen die Analphabeten." Sie äußern wissentlich eine Lüge gegen Allah.