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.
بَلٰی مَنۡ اَوۡفٰی بِعَہۡدِہٖ وَ اتَّقٰی فَاِنَّ اللّٰہَ یُحِبُّ الۡمُتَّقِیۡنَ ﴿۷۷﴾
بَلَىٰۚ مَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَّقِينَ
English
Nay, but whoso fulfils his pledge and fears God — verily, Allah loves the God-fearing.
English Short Commentary
Nay, but [b]whoso fulfils his pledge and fears Allah— verily, Allah loves those who fear Him.
English Five Volume Commentary
Nay, but [a]whoso fulfils his pledge and fears God—verily, Allah loves the God-fearing.[365]
365. Commentary:
In this verse believers are exhorted not to follow the bad example of Jews but to deal equitably with all peoples alike. All treaties and covenants and all obligations should be loyally fulfilled and all pledges properly redeemed.
The verse also refutes the Jewish notion that they are superior to other nations and lays down the golden rule that all human beings as such are equal and it is only personal qualities that make a difference. In fact, all rivalry between different nations and the consequent tension and war are the result of the pernicious notion that some nations are superior to others by virtue of their descent.
Figuratively, the verse also hints that the People of the Book can no longer enjoy God’s pleasure unless they faithfully tender the evidence that is with them regarding the Holy Prophet and accept the new Faith. See also the preceding verse. (close)
اُردو
ہاں، کیوں نہیں! جس نے بھی اپنے عہد کو پورا کیا اور تقویٰ اختیار کیا تو اللہ متقیوں سے محبت کرنے والا ہے۔
اُردو تفسیر صغیر
یوں نہیں بلکہ جو شخص اپنے عہد کو پورا کرے اور تقویٰ اختیار کرے تو (وہ متقی ہے) اللہ متقیوں سے یقیناً محبت رکھتا ہے۔
Français
Certes, quiconque remplit ses promesses et craint Allāh, qu’il se rassure qu’en vérité, Allāh aime ceux qui Le craignent.
Español
No, pero quien cumple su promesa y teme a Dios, sepa que, en verdad, Al-lah ama a los temerosos de Dios.
Deutsch
Nein! Wer aber seiner Verpflichtung nachkommt und Gott fürchtet – wahrlich, Allah liebt die Gottesfürchtigen.
اِنَّ الَّذِیۡنَ یَشۡتَرُوۡنَ بِعَہۡدِ اللّٰہِ وَ اَیۡمَانِہِمۡ ثَمَنًا قَلِیۡلًا اُولٰٓئِکَ لَا خَلَاقَ لَہُمۡ فِی الۡاٰخِرَۃِ وَ لَا یُکَلِّمُہُمُ اللّٰہُ وَ لَا یَنۡظُرُ اِلَیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ وَ لَا یُزَکِّیۡہِمۡ ۪ وَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۷۸﴾
إِنَّ ٱلَّذِينَ يَشۡتَرُونَ بِعَهۡدِ ٱللَّهِ وَأَيۡمَٰنِهِمۡ ثَمَنٗا قَلِيلًا أُوْلَـٰٓئِكَ لَا خَلَٰقَ لَهُمۡ فِي ٱلۡأٓخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيۡهِمۡ يَوۡمَ ٱلۡقِيَٰمَةِ وَلَا يُزَكِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٞ
English
As for those who take a paltry price in exchange for their covenant with Allah and their oaths, they shall have no portion in the life to come, and Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He purify them; and for them shall be a grievous punishment.
English Short Commentary
As for those who take [c]a paltry price in exchange for their covenant with Allah and their oaths, they shall have no portion in the life to come, and [d]Allah will neither speak to them nor look upon them[430] on the Day of Resurrection, nor will He purify them; and for them shall be a grievous punishment.
430. God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure. (close)
English Five Volume Commentary
As for those who take [a]a paltry price in exchange for their covenant with Allah and their oaths, they shall have no portion in the life to come, and [b]Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He purify them; and for them shall be a grievous punishment.[366]
366. Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure. (close)
اُردو
یقیناً وہ لوگ جو اللہ کے عہدوں اور اپنی قَسموں کو معمولی قیمت میں بیچ دیتے ہیں یہی ہیں جن کا آخرت میں کوئی حصہ نہ ہوگا اور اللہ نہ ان سے کلام کرے گا اور نہ قیامت کے دن ان پر نظر ڈالے گا اور نہ انہیں پاک کرے گا۔ اور ان کے لئے دردناک عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
جو لوگ اللہ کے ساتھ اپنے عہدوں اور قسموں کے بدلے میں تھوڑی قیمت لیتے ہیں ان لوگوں کا آخرت میں کوئی حصہ نہیں ہوگا اور قیامت کے دن اللہ ان سے بات نہیں کرے گا اور نہ ان کی طرف دیکھے گا اور نہ انہیں پاک ٹھہرائے گا۔ اور ان کے لئے دردناک عذاب (مقدر) ہے۔
Français
Ceux qui vendent à vil prix la promesse qu’ils ont faite à Allāh ainsi que leurs serments, ceux-là n’auront aucune part dans l’au-delà ; Allāh ne leur parlera pas, ni ne les regardera au Jour de la Résurrection ; Il ne les purifiera pas et il y aura pour eux un châtiment douloureux.
Español
En cuanto a los que cobran un precio ridículo a cambio de su pacto con Al-lah y sus juramentos, no tendrán parte alguna en la vida futura, y Al-lah no les hablará ni les mirará el Día de la Resurrección, ni tampoco los purificará; y sufrirán un severo castigo.
Deutsch
Jene jedoch, die einen armseligen Preis in Tausch nehmen für (ihren) Bund mit Allah und ihre Eidschwüre, sie sollen keinen Anteil haben am zukünftigen Leben, und Allah wird weder zu ihnen sprechen noch auf sie blicken am Tage der Auferstehung, noch wird Er sie reinigen; und ihnen wird schmerzliche Strafe.
وَ اِنَّ مِنۡہُمۡ لَفَرِیۡقًا یَّلۡوٗنَ اَلۡسِنَتَہُمۡ بِالۡکِتٰبِ لِتَحۡسَبُوۡہُ مِنَ الۡکِتٰبِ وَ مَا ہُوَ مِنَ الۡکِتٰبِ ۚ وَ یَقُوۡلُوۡنَ ہُوَ مِنۡ عِنۡدِ اللّٰہِ وَ مَا ہُوَ مِنۡ عِنۡدِ اللّٰہِ ۚ وَ یَقُوۡلُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ وَ ہُمۡ یَعۡلَمُوۡنَ ﴿۷۹﴾
وَإِنَّ مِنۡهُمۡ لَفَرِيقٗا يَلۡوُۥنَ أَلۡسِنَتَهُم بِٱلۡكِتَٰبِ لِتَحۡسَبُوهُ مِنَ ٱلۡكِتَٰبِ وَمَا هُوَ مِنَ ٱلۡكِتَٰبِ وَيَقُولُونَ هُوَ مِنۡ عِندِ ٱللَّهِ وَمَا هُوَ مِنۡ عِندِ ٱللَّهِۖ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ
English
And, surely, among them is a section who twist their tongues while reciting the Book; that you may think it to be part of the Book, while it is not part of the Book. And they say, ‘It is from Allah;’ while it is not from Allah; and they utter a lie against Allah knowingly.
English Short Commentary
And, surely, among them is a party [a]who twist their tongues while reciting the Book[431] that you may think it to be part of the Book, while it is not part of the Book. And they say, ‘It is from Allah;’ while it is not from Allah; and they utter a lie against Allah while they know.
431. It is an allusion to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such. (close)
English Five Volume Commentary
And, surely, among them is a section [a]who twist their tongues while reciting the Book; that you may think it to be part of the Book, while it is not part of the Book. And they say, ‘It is from Allah;’ while it is not from Allah; and they utter a lie against Allah knowingly.[367]
367. Commentary:
The clause, who twist their tongues while reciting the Book, alludes to an evil practice of some Jews in the time of the Holy Prophet. They would recite a passage in Hebrew in such a manner as would deceive the hearers into believing that it was the Torah that was being recited. The word "Book" used thrice in this verse means "a passage in Hebrew" in the first place and "the Torah" in the last two. The passage is spoken of as "the Book" because the Jews tried to make it appear as such. (close)
اُردو
اور یقیناً ان (اہلِ کتاب) میں ایک گروہ ایسا بھی ہے جو کتاب پڑھتے وقت اپنی زبانوں کو بَل دیتا ہے تاکہ تم اسے کتاب میں سے سمجھو حالانکہ وہ کتاب میں سے نہیں۔ اور وہ کہتے ہیں کہ وہ اللہ کی طرف سے ہے جبکہ وہ اللہ کی طرف سے نہیں۔ اور وہ اللہ پر جھوٹ باندھتے ہیں باوجودیکہ وہ جانتے ہیں۔
اُردو تفسیر صغیر
اور ان میں سے ایک گروہ یقیناً (ایسا) ہے جو اپنی زبانوں کو کتاب (یعنی تورات) کے ذریعہ سے مروڑتا ہے تا کہ تم اسے (جو وہ کہتا ہے) کتاب میں سے سمجھو حالانکہ وہ کتاب میں سے نہیں ہوتا۔ اور وہ کہتے ہیں کہ وہ اللہ کی طرف سے ہے حالانکہ وہ اللہ کی طرف سے نہیں اور وہ جانتے (بوجھتے) ہوئے اللہ پر جھوٹ باندھتے ہیں۔
Français
Et assurément il en est parmi eux qui roulent leur langue en récitant le Livre pour vous faire croire que c’est une partie du Livre, alors que ce n’est pas une partie du Livre. Et ils disent : « Cela provient d’Allāh, » alors que cela ne provient pas d’Allāh ; et ils mentent contre Allāh alors qu’ils le savent.
Español
Y en verdad, entre ellos hay una parte que tuercen la lengua mientras recitan el Libro; para que penséis que es parte del Libro, aunque no lo es. Y dicen: “Esto procede de Al-lah”, siendo así que no procede de Él; y profieren a sabiendas una mentira contra Al-lah.
Deutsch
Und fürwahr, unter ihnen ist ein Teil, die verdrehen mit ihren Zungen die Schrift (Thora), damit ihr es als aus der Schrift vermutet, während es doch nicht aus der Schrift ist. Und sie sprechen: "Es ist von Allah"; und es ist doch nicht von Allah; und sie äußern wissentlich eine Lüge gegen Allah.
مَا کَانَ لِبَشَرٍ اَنۡ یُّؤۡتِیَہُ اللّٰہُ الۡکِتٰبَ وَ الۡحُکۡمَ وَ النُّبُوَّۃَ ثُمَّ یَقُوۡلَ لِلنَّاسِ کُوۡنُوۡا عِبَادًا لِّیۡ مِنۡ دُوۡنِ اللّٰہِ وَ لٰکِنۡ کُوۡنُوۡا رَبّٰنِیّٖنَ بِمَا کُنۡتُمۡ تُعَلِّمُوۡنَ الۡکِتٰبَ وَ بِمَا کُنۡتُمۡ تَدۡرُسُوۡنَ ﴿ۙ۸۰﴾
مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّـٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ
English
It is not possible for a man that Allah should give him the Book and dominion and prophethood, and then he should say to men: ‘Be servants to me and not to Allah;’ but he would say: ‘Be solely devoted to the Lord because you teach the Book and because you study it.’
English Short Commentary
It does not befit[432] a truthful man that Allah should give him the Book and Wisdom and Prophethood, and then [b]he should say to men, ‘Be my worshippers instead of Allah;’ but he would say, ‘Be solely devoted[432A] to the Lord because you teach the Book and because you study it,’[432B]
432. The expression ma Kana la-hu is used in three senses: (a) It does not become him to do so. (b) It is not possible for him to do so; or, it does not stand to reason that he should have done so; (c) he cannot possibly do so, i.e. it is physically impossible for him to do so. (close)
432A. Rabbaniyyin is the plural of Rabbaniy which means, (1) one who devotes himself to religious service or applies himself to acts of devotion; (2) one who possesses knowledge of God; (3) one who is learned in religious lore, or a good or righteous man; (4) a teacher who begins to nourish people with the small matters of knowledge or science before taking the great ones; (5) a lord or master or a leader; (6) a reformer (Lane, Sibawaih & Mubarrad). (close)
432B. The words, because you teach the Book and because you study it, show that it is the duty of all those who themselves have acquired spiritual knowledge that they should impart it to others and should not let men grope in the darkness of ignorance. (close)
English Five Volume Commentary
It is not possible for a man that Allah should give him the Book and dominion and prophet-hood, and then [a]he should say to men, ‘Be servants to me and not to Allah;’ but he would say, ‘Be solely devoted to the Lord because you teach the Book and because you studyit.’[368]
368. Important Words:
ربانیین (solely devoted to the Lord) is the plural of ربانی which is a relative noun derived from رب (Lord) just as لحیانی (long-bearded) and شعرانی (having long hair) are derived from لحیة (beard) and شعر (hair) respectively. Keeping in view the different meanings of رب (see 1:2 and 3:65) the word ربانی would mean, one who devotes himself to religious service, or applies himself to acts of devotion; one who possesses knowledge of God; one who is learned in religious matters; a good or righteous man; a worshipper of the Lord; a teacher of others who begins to nourish people with the small matters of knowledge or science before taking the great ones; a learned man who not only practises what he knows but also instructs others; one of high rank in knowledge; a lord or master; a leader; a reformer (Lane, Sibawaih & Mubarrad).
The expression ماکان له (it is not possible for him) is, according to Arabic idiom, used in three senses: (1) it does not become him; as in the hadith ماکان لا بن ابی قحافة ان یصلی بین یدی رسول الله صلعم i.e. it does not become the son of Abu Quhafah, (i.e. AbuBakr) to lead the Faithful in Prayers in the presence of the Prophet of God (Bukhari); (2) it is rationally impossible for him to do so; or, it does not stand to reason that he should have done so; (3) he cannot possibly do so, i.e. it is physically impossible for him to do so. It is in the second sense that the expression has been used in this verse. See also 2:35.
Commentary:
It is quite inconceivable that a man whom God has raised as a Prophet and to whom He has given a revealed Book for the guidance of men should teach them to take him as God beside Allah. Such a supposition would imply a serious reflection on God Himself Who chose for His Messenger a man who undid the very work which he had been commissioned to do, and who, instead of calling upon men to worship God, set himself up as God and called upon them to adore him. Such a thing can never occur. A Prophet would always exhort men to become the devotees of God only.
The words, because you teach the Book and because you study it, show that it is the duty of all those who succeed in acquiring spiritual knowledge to impart it to others and not to let men grope in the darkness of ignorance. (close)
اُردو
کسی بشر کے لئے یہ ممکن نہیں کہ اللہ اُسے کتاب اور حکمت اور نبوت دے پھر وہ لوگوں سے یہ کہے کہ اللہ کے علاوہ میری عبادت کرنے والے بن جاؤ۔ بلکہ (وہ تو یہی کہتا ہے کہ) ربّانی ہوجاؤ، بوجہ اس کے کہ تم کتاب پڑھاتے ہو اور بوجہ اس کے کہ تم (اُسے) پڑھتے ہو۔
اُردو تفسیر صغیر
کسی (سچے) انسان کے شایان شان نہیں کہ اللہ تو اسے کتاب اور حکومت اور نبوت دے اور وہ (یہ) کہے (کہ) تم اللہ کو چھوڑ کر میرے بندے بن جاٶ۔ بلکہ (ایسا انسان تو یہی کہتا ہے کہ) تم خدا ہی کے ہو جاٶ کیونکہ تم کتاب (الٰہی) کی تعلیم دیتے ہو اور اس لئے کہ تم (اسے) حفظ کرتے ہو۔
Français
Il n’est pas possible qu’un homme à qui Allāh accorderait le Livre, la Sagesse et le prophétat – nubuwwah -, dise ensuite aux gens : « Soyez mes serviteurs et non les serviteurs d’Allāh. » Il dirait plutôt, « Consacrez-vous entièrement au Seigneur, parce que vous enseignez le Livre et parce que vous l’étudiez. »
Español
Es inadmisible que un hombre al que Al-lah le haya dado el Libro, la sabiduría y el Profetazgo, diga después a los hombres: “Sed siervos míos y no de Al-lah”; por el contrario debería decir: “Consagraos únicamente al Señor porque enseñáis el Libro y lo estudiáis.”
Deutsch
Es geziemt einem Menschen nicht, wenn Allah ihm das Buch und die Herrschaft und Prophetentum gibt, dass er zu den Leuten spricht: "Seid meine Diener statt Allahs"; sondern: "Seid einzig dem Herrn ergeben, da ihr ja die Schrift lehrt und euch (in sie) vertieft."
وَ لَا یَاۡمُرَکُمۡ اَنۡ تَتَّخِذُوا الۡمَلٰٓئِکَۃَ وَ النَّبِیّٖنَ اَرۡبَابًا ؕ اَیَاۡمُرُکُمۡ بِالۡکُفۡرِ بَعۡدَ اِذۡ اَنۡتُمۡ مُّسۡلِمُوۡنَ ﴿٪۸۱﴾
وَلَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَـٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ
English
Nor is it possible for him that he should bid you take the angels and the Prophets for Lords. Would he enjoin you to disbelieve after you have submitted to God?
English Short Commentary
Nor does it befit him that he should bid you take the angels and the Prophets for lords. What! would he enjoin you to disbelieve after you have submitted to God?
English Five Volume Commentary
Nor is it possible for him that he should bid you take the angels and the Prophets for Lords. Would he enjoin you to disbelieve after you have submitted to God?[369]
369. Commentary:
It is an act of great infidelity to regard angels and Prophets as Lords, and to put them in the place of Almighty God. A true Prophet can never be guilty of such an offence. It is the height of unreason to believe that a person whose very mission is to turn infidels into believers and who does not hesitate to defy the whole world for the achievement of this noble end should first make men the devotees of God and then seek to turn them into his own adorers. (close)
اُردو
اور نہ وہ تمہیں یہ حکم دے سکتا ہے کہ تم فرشتوں اور نبیوں کو ہی ربّ بنا بیٹھو۔ کیا وہ تمہیں کفر کی تعلیم دے گا بعد اس کے کہ تم فرمانبردار ہو چکے ہو۔
اُردو تفسیر صغیر
اور نہ (ہی اس کے لئے) یہ (ممکن ہے) کہ تمہیں یہ ہدایت دے کہ فرشتوں اور نبیوں کو رب بنالو۔ کیا تمہارے مسلمان ہو جانے کے بعد وہ تمہیں کفر (اختیار کرنے) کی تعلیم دے گا۔
Français
Et ni est-il possible qu’il vous enjoigne de prendre les anges et les Prophètes pour seigneurs. Vous enjoindrait-il de ne pas croire après que vous vous soyez soumis à Allāh ?
Español
Y es igualmente inadmisible que dicho hombre os ordene tomar a los ángeles y a los Profetas como “Señores”. ¿Cómo puede obligaros a ser incrédulos si ya os habéis sometido a Dios?
Deutsch
Noch dass er euch gebieten sollte, die Engel und die Propheten zu Herren anzunehmen. Würde er euch Unglauben gebieten, nachdem ihr euch (Gott) ergeben habt?
وَ اِذۡ اَخَذَ اللّٰہُ مِیۡثَاقَ النَّبِیّٖنَ لَمَاۤ اٰتَیۡتُکُمۡ مِّنۡ کِتٰبٍ وَّ حِکۡمَۃٍ ثُمَّ جَآءَکُمۡ رَسُوۡلٌ مُّصَدِّقٌ لِّمَا مَعَکُمۡ لَتُؤۡمِنُنَّ بِہٖ وَ لَتَنۡصُرُنَّہٗ ؕ قَالَ ءَاَقۡرَرۡتُمۡ وَ اَخَذۡتُمۡ عَلٰی ذٰلِکُمۡ اِصۡرِیۡ ؕ قَالُوۡۤا اَقۡرَرۡنَا ؕ قَالَ فَاشۡہَدُوۡا وَ اَنَا مَعَکُمۡ مِّنَ الشّٰہِدِیۡنَ ﴿۸۲﴾
وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِينَ
English
And remember the time when Allah took a covenant from the people through the Prophets, saying: ‘Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling that which is with you, you shall believe in him and help him.’ And He said: ‘Do you agree, and do you accept the responsibility which I lay upon you in this matter?’ They said, ‘We agree;’ He said, ‘Then bear witness, and I am with you among the witnesses.’
English Short Commentary
And remember the time [a]when Allah took a covenant[433] from the people through the Prophets, saying, ‘Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling[433A] that which is with you, you shall believe in him and help him.’ And He said, ‘Do you agree, and do you accept the responsibility which I lay upon you in this matter?’ They said, ‘We agree.’ He said, ‘Then bear witness and I am with you among the witnesses.’[433B]
433. The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came. (close)
433A. The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth. (close)
433B. This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.). (close)
English Five Volume Commentary
And remember the time [a]when Allah took a covenant from the people through the Prophets, saying: ‘Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.’ And He said, ‘Do you agree, and do you accept the responsibility which I lay upon you in this matter?’ They said, ‘We agree;’ He said, ‘Then bear witness, and I am with you among the witnesses.’[370]
370. Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person. (close)
اُردو
اور جب اللہ نے نبیوں کا میثاق لیا کہ جبکہ میں تمہیں کتاب اور حکمت دے چکا ہوں پھر اگر کوئی ایسا رسول تمہارے پاس آئے جو اس بات کی تصدیق کرنے والا ہو جو تمہارے پاس ہے تو تم ضرور اس پر ایمان لے آؤ گے اور ضرور اس کی مدد کرو گے۔ کہا کیا تم اقرار کرتے ہو اور اس بات پر مجھ سے عہد باندھتے ہو؟ انہوں نے کہا (ہاں) ہم اقرار کرتے ہیں۔ اس نے کہا پس تم گواہی دو اور میں بھی تمہارے ساتھ گواہ ہوں۔
اُردو تفسیر صغیر
اور (اس وقت کو بھی یاد کرو) جب اللہ نے (اہل کتاب سے) سب نبیوں والا پختہ عہد لیا تھا کہ جو بھی کتاب اور حکمت میں تمہیں دوں پھر تمہارے پاس کوئی (ایسا) رسول آئے جو اس کلام کو پورا کرنے والا ہو جو تمہارے پاس ہے تو تم ضرور ہی اس پر ایمان لانا اور ضرور اس کی مدد کرنا (اور) فرمایا تھا کہ کیا تم اقرار کرتے ہو اور اس پر میری (طرف سے) ذمہ داری قبول کرتے ہو؟ (اور) انہوں نے کہا تھا‘ ہاں ہم اقرار کرتے ہیں‘ فرمایا اب تم گواہ رہو اور میں بھی تمہارے ساتھ گواہوں میں سے (ایک گواہ) ہوں۔
Français
Et souvenez-vous lorsqu’Allāh prit un engagement avec le peuple par l’intermédiaire des Prophètes, en disant : « Quoi que Je vous donne du Livre et de la Sagesse, quand un Messager viendra à vous, accomplissant ce qui est avec vous, vous croirez en lui et vous l’aiderez. » Puis Il dit : « Êtes-vous d’accord et acceptez-vous la responsabilité que Je vous impose à cet égard ? » Ils répondirent : « Nous acceptons. » Il dit : « Alors soyez témoins et Je suis avec vous parmi les témoins. »
Español
Y acordaos de cuando Al-lah estableció una alianza con el pueblo a través de los Profetas, diciendo: “Cuando os dé el Libro y la Sabiduría y os llegue después un Mensajero, cumpliendo lo que ya tenéis, creed en él y ayudadle”. Y Él dijo: “¿Estáis de acuerdo y aceptáis la responsabilidad que os impongo a este respecto?”. Dijeron: “Aceptamos”. Él dijo: “Dad, pues, testimonio y Yo estaré con vosotros entre los testigos.”
Deutsch
Und (gedenket der Zeit) da Allah (mit dem Volk der Schrift) den Bund der Propheten abschloss (und sprach): "Was immer Ich euch gebe von dem Buch und der Weisheit – kommt dann ein Gesandter zu euch, erfüllend, was bei euch ist, so sollt ihr unbedingt an ihn glauben und ihm unbedingt helfen." Er sprach: "Seid ihr einverstanden, und nehmet ihr diese Verantwortung Mir gegenüber an?" Sie sprachen: "Wir sind einverstanden." Er sprach: "So bezeugt es, und Ich bin mit euch unter den Zeugen."