قُلۡ اٰمَنَّا بِاللّٰہِ وَ مَاۤ اُنۡزِلَ عَلَیۡنَا وَ مَاۤ اُنۡزِلَ عَلٰۤی اِبۡرٰہِیۡمَ وَ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ وَ یَعۡقُوۡبَ وَ الۡاَسۡبَاطِ وَ مَاۤ اُوۡتِیَ مُوۡسٰی وَ عِیۡسٰی وَ النَّبِیُّوۡنَ مِنۡ رَّبِّہِمۡ ۪ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡہُمۡ ۫ وَ نَحۡنُ لَہٗ مُسۡلِمُوۡنَ ﴿۸۵﴾
قُلۡ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيۡنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبۡرَٰهِيمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
English
Say, ‘We believe in Allah and in that which has been revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the Tribes, and that which was given to Moses and Jesus and other Prophets from their Lord. We make no distinction between any of them, and to Him we submit.’
English Short Commentary
Say, [a]‘We believe in Allah and in that which has been revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and in that which was given to Moses and Jesus and other Prophets from their Lord.[435] We make no distinction between any of them[435A] and to Him we submit.’
435. The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. The charge has been pressed home to them that while they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. This constitutes Islam’s great superiority over all other religions. (close)
435A. The words do not mean that there is no difference of rank or status between various Prophets which view is contrary to 2:254. What they really signify is that there can be no discrimination between them as Divine Messengers. (close)
English Five Volume Commentary
Say, [b]‘We believe in Allah and in that which has been revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the Tribes, and that which was given to Moses and Jesus and other Prophets from their Lord. We make no distinction between any of them, and to Him we submit.’[373]
373. Commentary:
The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. In the present verse, the charge has been pressed home to Jews that whereas they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. Again, Islam requires them not only to believe in the Prophets that have passed away but also in any that may appear in future. A great contrast indeed, between the catholicity of Islam and the narrow-mindedness of Judaism!
The words, We make no distinction between any of them, should not be understood to mean that Islam considers all Prophets to be of equal spiritual rank. This view is contrary to 2:254 in which some Prophets have been declared to possess a higher spiritual rank than others.
So the words refer only to discrimination as regards believing in them and not as regards their rank. (close)
اُردو
تُو کہہ دے ہم ایمان لے آئے اللہ پر اور اس پر جو ہماری طرف اتارا گیا اور جو ابراہیم پر اتارا گیا اور اسماعیل پر اور اسحق پر اور یعقوب پر اور (اس کی) نسلوں پر اور جو موسیٰ اور عیسیٰ کو اور جو نبیوں کو اُن کے ربّ کی طرف سے دیا گیا۔ ہم ان میں سے کسی کے درمیان کوئی تفریق نہیں کرتے اور ہم اسی کی فرمانبرداری کرنے والے ہیں۔
اُردو تفسیر صغیر
تو کہہ دے (کہ) ہم اللہ (پر) اور جو کچھ ہم پر نازل کیا گیا ہے‘ (اس پر) اور جو کچھ ابراہیم اور اسماعیل اور اسحاق اور یعقوب اور (اس کی) اولاد پر نازل کیا گیا تھا اور جو کچھ موسیٰ کو اور عیسیٰ کو اور (باقی) سب نبیوں کو ان کے رب کی طرف سے دیا گیا تھا اس پر ایمان رکھتے ہیں اور ان میں سے کسی ایک کو دوسرے سے علیحدہ نہیں سمجھتے اور ہم اس کے فرماں بردار ہیں۔
Français
Dis : « Nous croyons en Allāh et en ce qui nous a été révélé, et en ce qui a été révélé à Abraham, à Ismaël, à Isaac, à Jacob et aux Tribus, et en ce qui a été donné à Moïse, à Jésus et aux autres Prophètes de la part de leur Seigneur. Nous ne faisons aucune distinction entre eux, et c’est à Lui que nous nous soumettons. »
Español
Di: “Creemos en Al-lah y en lo que nos ha sido revelado, y en lo revelado a Abraham, Ismael, Isaac, Jacob y a las tribus, y en lo que fue dado por su Señor a Moisés, Jesús y otros Profetas. No hacemos distinción entre ninguno de ellos y a Él nos sometemos.”
Deutsch
Sprich: "Wir glauben an Allah und an das, was zu uns herabgesandt worden und was herabgesandt ward zu Abraham und Ismael und Isaak und Jakob und den Nachfahren, und was gegeben ward Moses und Jesus und [anderen] Propheten von ihrem Herrn. Wir machen keinen Unterschied zwischen ihnen, und Ihm unterwerfen wir uns."
وَ مَنۡ یَّبۡتَغِ غَیۡرَ الۡاِسۡلَامِ دِیۡنًا فَلَنۡ یُّقۡبَلَ مِنۡہُ ۚ وَ ہُوَ فِی الۡاٰخِرَۃِ مِنَ الۡخٰسِرِیۡنَ ﴿۸۶﴾
وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَٰمِ دِينٗا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِي ٱلۡأٓخِرَةِ مِنَ ٱلۡخَٰسِرِينَ
English
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.
English Short Commentary
And [b]whoso seeks a religion other than Islam, it shall not be accepted of him, and, in the Hereafter he shall be among the losers.
English Five Volume Commentary
And [a]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.[374]
374. Commentary:
The Jews and Christians used to say that they were not bound to accept Islam because it was the Quran that verified the Torah and the Gospel, and not the Torah and the Gospel that verified the Quran. Apart from the fact that the Quran does not "verify" the previous scriptures in the sense in which they understood it, their sense of false security has been shattered in this verse and it has been declared unequivocally that Islam is now the only religion acceptable to God. Even if the word اسلام (Islam) is here taken to signify not "the Religion of Islam" but "submission and resignation to the will of God", the present verse makes it binding on the People of the Book to accept Islam as it alone now represents the will of the Supreme Being. (close)
اُردو
اور جو بھی اسلام کے سوا کوئی دین پسند کرے تو ہرگز اس سے قبول نہیں کیا جائے گا اور آخرت میں وہ گھاٹا پانے والوں میں سے ہوگا۔
اُردو تفسیر صغیر
اور جو شخص اسلام کے سوا کسی (اور) دین کو (اختیار کرنا) چاہے تو (وہ یاد رکھے کہ) وہ اس سے ہرگز قبول نہیں کیا جائے گا اور آخرت میں وہ نقصان اٹھانے والوں میں سے ہوگا۔
Français
Et quiconque cherche une religion autre que l’Islam, cela ne sera pas accepté de lui, et dans l’au-delà il sera parmi les perdants.
Español
Y a quien busque una religión distinta del Islam, no le será aceptada, y en la vida futura estará entre los perdedores.
Deutsch
Und wer eine andere Glaubenslehre sucht als den Islam: nimmer soll sie von ihm angenommen werden, und im zukünftigen Leben soll er unter den Verlierenden sein.
کَیۡفَ یَہۡدِی اللّٰہُ قَوۡمًا کَفَرُوۡا بَعۡدَ اِیۡمَانِہِمۡ وَ شَہِدُوۡۤا اَنَّ الرَّسُوۡلَ حَقٌّ وَّ جَآءَہُمُ الۡبَیِّنٰتُ ؕ وَ اللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿۸۷﴾
كَيۡفَ يَهۡدِي ٱللَّهُ قَوۡمٗا كَفَرُواْ بَعۡدَ إِيمَٰنِهِمۡ وَشَهِدُوٓاْ أَنَّ ٱلرَّسُولَ حَقّٞ وَجَآءَهُمُ ٱلۡبَيِّنَٰتُۚ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ
English
How shall Allah guide a people who have disbelieved after believing and who had borne witness that the Messenger was true and to whom clear proofs had come? And Allah guides not the wrongdoing people.
English Short Commentary
How shall Allah guide a people who have disbelieved after believing and who had borne witness that the Messenger was true and to whom clear proofs had come?[436] And Allah guides not the wrongdoing people.
436. Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet. (close)
English Five Volume Commentary
How shall Allah guide a people who have disbelieved after believing and who had borne witness that the Messenger was true and to whom clear proofs had come? And Allah guides not the wrongdoing people.[375]
375. Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways. (close)
اُردو
بھلا کیسے اللہ ایسی قوم کو ہدایت دے گا جو اپنے ایمان لانے کے بعد کافر ہوگئے ہوں اور وہ گواہی دے چکے ہوں کہ یہ رسول حق ہے، اور ان کے پاس کھلے کھلے دلائل آ چکے ہوں ۔ اور اللہ ظالم قوم کو ہدایت نہیں دیتا۔
اُردو تفسیر صغیر
جو لوگ ایمان لانے کے بعد (پھر) منکر ہو گئے ہوں اور شہادت دے چکے ہوں کہ (یہ) رسول سچا ہے اور (نیز) ان کے پاس دلائل بھی آچکے ہوں انہیں اللہ کس طرح ہدایت پر لائے اور اللہ (تو) ظالم (لوگوں) کو ہدایت نہیں دیتا۔
Français
Comment Allāh guidera-t-Il un peuple devenu mécréant après avoir cru et qui a témoigné que le Messager est véridique et à qui des preuves éclatantes étaient venues ? Et Allāh ne guide pas les gens injustes.
Español
¿Cómo guiará Al-lah a unas gentes que han dejado de creer después de haber creído, de haber sido testigos de que el Mensajero era auténtico y de haber recibido pruebas claras? Pues Al-lah no guía a los injustos.
Deutsch
Wie soll Allah einem Volk den Weg weisen, das ungläubig ward, nachdem es geglaubt und bezeugt, dass der Gesandte wahrhaft sei, und ihm klare Beweise geworden? Und Allah weist den Ungerechten nicht den Weg.
اُولٰٓئِکَ جَزَآؤُہُمۡ اَنَّ عَلَیۡہِمۡ لَعۡنَۃَ اللّٰہِ وَ الۡمَلٰٓئِکَۃِ وَ النَّاسِ اَجۡمَعِیۡنَ ﴿ۙ۸۸﴾
أُوْلَـٰٓئِكَ جَزَآؤُهُمۡ أَنَّ عَلَيۡهِمۡ لَعۡنَةَ ٱللَّهِ وَٱلۡمَلَـٰٓئِكَةِ وَٱلنَّاسِ أَجۡمَعِينَ
English
Of such the reward is that on them shall be the curse of Allah and of angels and of men, all together.
English Short Commentary
As for such—their reward is that on them shall be the [a]curse of Allah and of angels and of men, all together.
English Five Volume Commentary
Of such the reward is that on them shall be the [a]curse of Allah and of angels and of men, all together.[375A]
375A. Commentary:
For an explanation of the expression, the curse of Allah and of angels and of men, see under 2:162. (close)
اُردو
یہی وہ لوگ ہیں جن کی جزا یہ ہے کہ ان پر اللہ کی لعنت ہے اور فرشتوں کی اور سب لوگوں کی۔
اُردو تفسیر صغیر
یہ لوگ ایسے ہیں کہ ان کی سزا یہ ہے کہ ان پر اللہ اور فرشتوں (کی) اور لوگوں (کی) سب ہی کی لعنت ہو۔
Français
Ceux-là auront sur eux en guise de récompense la malédiction d’Allāh, des anges et de tous les hommes.
Español
Su recompensa será la maldición de Al-lah, de los ángeles y de los hombres, al mismo tiempo.
Deutsch
Der Lohn solcher ist, dass über ihnen der Fluch Allahs und der Engel und aller Menschen ist.
خٰلِدِیۡنَ فِیۡہَا ۚ لَا یُخَفَّفُ عَنۡہُمُ الۡعَذَابُ وَ لَا ہُمۡ یُنۡظَرُوۡنَ ﴿ۙ۸۹﴾
خَٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ يُنظَرُونَ
English
They shall abide thereunder. Their punishment shall not be lightened nor shall they be reprieved;
English Short Commentary
[b]They shall abide thereunder. Their punishment shall not be lightened nor shall they be reprieved;
English Five Volume Commentary
[b]They shall abide thereunder. Their punishment shall not be lightened nor shall they be reprieved;[375B]
اُردو
وہ اس میں لمبا عرصہ رہنے والے ہیں۔ ان سے عذاب کو ہلکا نہیں کیا جائے گا اور نہ وہ کوئی مہلت دئے جائیں گے۔
اُردو تفسیر صغیر
وہ اس (لعنت) میں رہیں گے‘ نہ (تو) ان (پر) سے عذاب ہلکا کیا جائے گا اور نہ انہیں ڈھیل دی جائے گی۔
Français
Ils y resteront longtemps. Leur châtiment ne sera pas allégé, et aucun répit ne leur sera accordé ;
Español
Y bajo ella vivirán. Su castigo no les será aliviado ni serán indultados;
Deutsch
Unter ihm sei ihre Bleibe! Die Strafe wird ihnen nicht gemildert, noch wird ihnen Aufschub gewährt;
اِلَّا الَّذِیۡنَ تَابُوۡا مِنۡۢ بَعۡدِ ذٰلِکَ وَ اَصۡلَحُوۡا ۟ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۹۰﴾
إِلَّا ٱلَّذِينَ تَابُواْ مِنۢ بَعۡدِ ذَٰلِكَ وَأَصۡلَحُواْ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ
English
Except those who repent thereafter and amend. And surely, Allah is Most Forgiving, Merciful.
English Short Commentary
[c]Except those who repent thereafter and amend.[436A] And surely, Allah is Most Forgiving, Merciful.
436A. Mere repentance and sorrow at past misdeeds is not sufficient to secure Divine forgiveness; an honest promise to eschew evil ways and a firm resolve to reform others also is needed for the purpose. (close)
English Five Volume Commentary
[c]Except those who repent thereafter and amend. And surely Allah is Most Forgiving, Merciful.[376]
376. Commentary:
The curse and punishment spoken of in the preceding verses are conditional and will last as long as the condition that has brought them about lasts.
The words, and amend, show that mere repentance and sorrow at what is past is not sufficient to secure Divine forgiveness. Sinners must not only express genuine regret for past faults but also promise to abandon evil ways in the future. Nay, they should do more. They should try to reform others as well, for the word اصلحوا rendered as "amend" not only signifies amending one’s own ways but also reforming others (see 2:161). If a person is really sincere in his repentance and realizes the true value of virtue, he cannot stop at being good himself but would also try to make others good, if only to protect his own environment. (close)
اُردو
سوائے ان کے جنہوں نے اس کے بعد توبہ کی اور اصلاح کر لی تو یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
سوائے ان لوگوں کے کہ جو اس کے بعد توبہ کر لیں اور اصلاح کر لیں۔ اور اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
A l’exception de ceux qui par la suite se repentiront de leur mécréance et qui s’amenderont. Assurément, Allāh est Très-Pardonnant, Miséricordieux.
Español
Excepto los que después se arrepientan y se enmienden. En verdad, Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
es sei denn jenen, die hernach bereuen und sich bessern, denn Allah ist allverzeihend, barmherzig.
اِنَّ الَّذِیۡنَ کَفَرُوۡا بَعۡدَ اِیۡمَانِہِمۡ ثُمَّ ازۡدَادُوۡا کُفۡرًا لَّنۡ تُقۡبَلَ تَوۡبَتُہُمۡ ۚ وَ اُولٰٓئِکَ ہُمُ الضَّآلُّوۡنَ ﴿۹۱﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ بَعۡدَ إِيمَٰنِهِمۡ ثُمَّ ٱزۡدَادُواْ كُفۡرٗا لَّن تُقۡبَلَ تَوۡبَتُهُمۡ وَأُوْلَـٰٓئِكَ هُمُ ٱلضَّآلُّونَ
English
Surely, those who disbelieve
after they have believed and then
increase in disbelief, their repentance
shall not be accepted, and
these are they who have gone astray.
English Short Commentary
[d]Surely, those who disbelieve after they have believed and then increase in disbelief, their repentance shall not be accepted,[437] and these are they who have gone astray.
437. The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90 according to which repentance is acceptable at every stage. Reference here is to those persons only who make a profession of repentance and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief. (close)
English Five Volume Commentary
[a]Surely, those who disbelieve after they have believed and then increase in disbelief, their repentance shall not be accepted, and these are they who have gone astray.[377]
377. Commentary:
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90, according to which repentance is acceptable at every stage. So the reference in the words, their repentance shall not be accepted, is to those persons who only make a profession of repentance but are not sincere in it, and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief. The words, these are they who have gone astray, placed at the end of the verse corroborate this inference, for they show that in spite of a lip-profession of repentance, they still continue to follow a course of error. Such repentance cannot be genuine and hence cannot be accepted. (close)
اُردو
یقیناً وہ لوگ جنہوں نے اپنے ایمان لانے کے بعد کفر کیا پھر کفر میں بڑھتے گئے، ان کی توبہ ہرگزقبول نہ کی جائے گی۔ اور یہی وہ لوگ ہیں جو گمراہ ہیں۔
اُردو تفسیر صغیر
جو لوگ ایمان لانے کے بعد منکر ہو گئے ہوں پھر وہ کفر میں اور بھی بڑھ گئے ہوں ان کی توبہ ہرگز قبول نہ کی جائے گی۔ اور یہی لوگ گمراہ ہیں۔
Français
Assurément, ceux qui ne croient pas après avoir cru, et dont la mécréance augmente, leur repentir ne sera point accepté ; ceux-là sont les égarés.
Español
En verdad, a quienes han dejado de creer después de haber creído y aumentan acto seguido su incredulidad, no se les aceptará su arrepentimiento, y serán ellos los descarriados.
Deutsch
Wahrlich, die ungläubig werden, nachdem sie geglaubt, und dann zunehmen an Unglauben: ihre Reue wird nicht angenommen werden, und sie allein sind die Irregegangenen.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَ مَاتُوۡا وَ ہُمۡ کُفَّارٌ فَلَنۡ یُّقۡبَلَ مِنۡ اَحَدِہِمۡ مِّلۡءُ الۡاَرۡضِ ذَہَبًا وَّلَوِ افۡتَدٰی بِہٖ ؕ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ وَّ مَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ ﴿٪۹۲﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمۡ كُفَّارٞ فَلَن يُقۡبَلَ مِنۡ أَحَدِهِم مِّلۡءُ ٱلۡأَرۡضِ ذَهَبٗا وَلَوِ ٱفۡتَدَىٰ بِهِۦٓۗ أُوْلَـٰٓئِكَ لَهُمۡ عَذَابٌ أَلِيمٞ وَمَا لَهُم مِّن نَّـٰصِرِينَ
English
As for those who have disbelieved, and die while they are disbelievers, there shall not be accepted from any one of them even an earthful of gold, though he offer it in ransom. It is these for whom shall be a grievous punishment, and they shall have no helpers.
English Short Commentary
As for [a]those who have disbelieved, and die while they are disbelievers, there shall not be accepted from anyone of them even the earthful of gold though he offer it as ransom. It is these for whom shall be a grievous punishment, and they shall have no helpers.
English Five Volume Commentary
As for [b]those who have disbelieved, and die while they are disbelievers, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. It is these for whom shall be a grievous punishment, and they shall have no helpers.[378]
378. Commentary:
This verse further explains the true significance of repentance. So long as death does not overtake one and the door of performing good works is open, the door of repentance is also open. But in no case will mere lip-repentance of disbelievers or their alms be accepted. If there is no faith in the heart, mere giving of alms or mere apparently good works cannot win the pleasure of God, even if one spends large quantities of gold. (close)
اُردو
یقیناً وہ لوگ جنہوں نے کفر کیا اور مر گئے جبکہ وہ کافر تھے ان میں سے کسی سے زمین بھر سونا بھی ہرگز قبول نہیں کیا جائے گا اگرچہ وہ اُسے بطور فدیہ دینا چاہے۔ یہی وہ لوگ ہیں جن کے لئے دردناک عذاب (مقدر) ہے۔ اور ان کے کوئی مددگار نہیں ہوں گے۔
اُردو تفسیر صغیر
جو لوگ منکر ہو گئے ہوں اور کفر (ہی) کی حالت میں مر گئے ہوں‘ ان میں سے کسی سے زمین بھر سونا (بھی) جسے وہ فدیہ کے طور پر پیش کرے ہرگز قبول نہیں کیا جائے گا۔ ان لوگوں کے لئے دردناک عذاب (مقدر) ہے اور ان کا کوئی بھی مددگار نہ ہوگا۔
Français
Quant à ceux qui ne croient plus et qui meurent mécréants, il ne sera accepté d’aucun d’entre eux même la terre remplie d’or, bien qu’il l’offre comme rançon. Ceux-là auront un châtiment douloureux, et ils n’auront personne pour les secourir.
Español
En cuanto a los que no han creído y mueren en la incredulidad, no se aceptará de ninguno de ellos ni siquiera todo el oro de la tierra, aunque lo ofrezcan como rescate. Sufrirán un doloroso castigo y no tendrán defensores.
Deutsch
Die aber ungläubig waren und als Ungläubige sterben, von ihrer keinem soll selbst eine Welt voll Gold angenommen werden, auch wenn er es als Lösegeld bietet. Sie sind es, denen schmerzliche Strafe wird, und keine Helfer sollen sie finden.
لَنۡ تَنَالُوا الۡبِرَّ حَتّٰی تُنۡفِقُوۡا مِمَّا تُحِبُّوۡنَ ۬ؕ وَ مَا تُنۡفِقُوۡا مِنۡ شَیۡءٍ فَاِنَّ اللّٰہَ بِہٖ عَلِیۡمٌ ﴿۹۳﴾
لَن تَنَالُواْ ٱلۡبِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَۚ وَمَا تُنفِقُواْ مِن شَيۡءٖ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٞ
English
Never shall you attain to righteousness unless you spend out of that which you love; and whatever you spend, Allah surely knows it well.
English Short Commentary
[b]You cannot attain to righteousness[438] unless you spend out of that which you love; and whatever you spend, Allah surely knows it well.
438. In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice. (close)
English Five Volume Commentary
[a]Never shall you attain to righteousness unless you spend out of that which you love; and whatever you spend, Allah surely knows it well.[379]
379. Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them. (close)
اُردو
تم ہرگز نیکی کو پا نہیں سکو گے یہاں تک کہ تم اُن چیزوں میں سے خرچ کرو جن سے تم محبت کرتے ہو۔ اور تم جو کچھ بھی خرچ کرتے ہو تو یقیناً اللہ اس کو خوب جانتا ہے۔
اُردو تفسیر صغیر
تم کامل نیکی کو ہرگز نہیں پا سکتے جب تک کہ اپنی پسندیدہ اشیاء میں سے (خدا کے لئے) خرچ نہ کرو۔ اور جو کوئی چیز بھی تم خرچ کرو اللہ اسے یقیناً خوب جانتا ہے۔
Français
Jamais vous n’atteindrez la droiture à moins que vous ne dépensiez de ce que vous aimez ; et quoi que vous dépensiez, assurément, Allāh le sait très bien.
Español
Jamás alcanzaréis la piedad a menos que gastéis de lo que amáis. Y Al-lah conoce con seguridad cualquier cosa que deis.
Deutsch
Nie könnt ihr zur vollkommenen Rechtschaffenheit gelangen, solange ihr nicht spendet von dem, was ihr liebt; und was immer ihr spendet, wahrlich, Allah weiß es wohl.
کُلُّ الطَّعَامِ کَانَ حِلًّا لِّبَنِیۡۤ اِسۡرَآءِیۡلَ اِلَّا مَا حَرَّمَ اِسۡرَآءِیۡلُ عَلٰی نَفۡسِہٖ مِنۡ قَبۡلِ اَنۡ تُنَزَّلَ التَّوۡرٰٮۃُ ؕ قُلۡ فَاۡتُوۡا بِالتَّوۡرٰٮۃِ فَاتۡلُوۡہَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۹۴﴾
۞كُلُّ ٱلطَّعَامِ كَانَ حِلّٗا لِّبَنِيٓ إِسۡرَـٰٓءِيلَ إِلَّا مَا حَرَّمَ إِسۡرَـٰٓءِيلُ عَلَىٰ نَفۡسِهِۦ مِن قَبۡلِ أَن تُنَزَّلَ ٱلتَّوۡرَىٰةُۚ قُلۡ فَأۡتُواْ بِٱلتَّوۡرَىٰةِ فَٱتۡلُوهَآ إِن كُنتُمۡ صَٰدِقِينَ
English
All food was lawful to the children of Israel, except what Israel forbade himself before the Torah was sent down. Say, ‘Bring, then, the Torah and read it, if you are truthful.’
English Short Commentary
All food was lawful[439] to the Children of Israel,[440] except what Israel forbade himself before the Torah was sent down. Say, ‘Bring, then, the Torah and read it, if you are truthful.’
439. Certain foods which the Jews abstained from were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, for medical reasons he forbade himself the sciatic nerve as food. This was his personal matter but the Israelites made it a rule of conduct to abstain from eating the sinew. (close)
440. The name Israel was bestowed upon Jacob in a vision (Gen. 32:28). (close)
English Five Volume Commentary
All food was lawful to the children of Israel, except what Israel forbade himself before the Torah was sent down. Say, ‘Bring, then, the Torah and read it, if you are truthful.’[380]
380. Important Words:
کل (all) is a very common Arabic word used to express two senses: (1) all members of a group; (2) all parts of an individual thing. The word may generally be rendered as, all; whole; each; every one, etc. It is also sometimes used in the sense of "the majority of", and rarely even in the sense of "some" or "part of" (Aqrab & Taj)
Commentary:
The preceding verses emphasize the importance of complete submission to the will of God. The highest good cannot be attained without the sacrifice of most beloved things, including personal and national sentiments. The present verse cites an apt illustration. Whereas God had allowed "all food" to the Jews, the Israelites forbade themselves parts thereof on the ground that Jacob, for personal and medical considerations, abstained from partaking of them. But as the word Israel, primarily the name of Jacob, is also used about his children and descendants and has been so used in the Bible, it may also be taken in this sense in the second clause of the present verse.
By saying, All food was lawful to the Children of Israel, the Quran also refutes an objection of the People of the Book, which served as an obstacle in the way of their accepting Islam. There were certain kinds of food which the Jews abstained from eating but which were allowed by Islam. One such thing was the sciatic nerve, to which reference is made in Gen. 32:32. Jacob suffered from sciatica, and, therefore, for medical reasons he forbade himself the use of the sciatic nerve as food. This was a personal matter but the Children of Israel followed his example blindly and made it a rule of conduct to abstain from the eating of the sinew. It was not forbidden by Law, the abstention being purely voluntary.
Moreover, the incident which led to the abandonment of the sciatic nerve as food by Israel and later by the Israelites took place long before the Torah was revealed. The Torah itself does not forbid it but merely mentions it as a practice of the Jews who had, therefore, no right to object to its use by the Muslims. The objection, if valid, also held good against Abraham and many other Prophets. Besides, there are some foods which were used by Abraham and his descendants but were later forbidden by the Torah. The camel is an instance of this kind. Hence, the verse purports to say that if certain foods used by the patriarchs are allowed to other peoples, the Jews have no right to object.
It may be pointed out here that there is a difference of meaning between کل طعام (kullu-ta‘amin) and کل الطعام (kullut-ta‘ami) as used in the present verse. The former means, every kind of food, while the latter means, all food, i.e. the whole food. It appears that the Jews objected that the Muslims ate the whole meat, not excepting even the nerve. (close)
اُردو
تمام کھانے بنی اسرائیل پر حلال تھے سوائے ان کے جو خود اسرائیل نے اپنے اوپر حرام کر لئے پیشتر اس کے کہ تورات اتاری جاتی۔ تُو کہہ دے کہ تورات لے آؤ اور اسے پڑھ (کر دیکھ) لو، اگر تم سچے ہو۔
اُردو تفسیر صغیر
سب کا سب کھانا سوائے اس حصہ کے جو اسرائیل (یعنی حضرت یعقوب) نے تورات کے اتارے جانے سے پہلے اپنے لئے مکروہ قرار دے دیا تھا بنی اسرائیل کے لئے حلال تھا۔ تو کہہ دے کہ اگر تم سچے ہو تو تورات لاٶ اور اسے پڑھو۔
Français
Toute espèce de nourriture était permise aux Enfants d’Israël, hormis ce qu’Israël lui-même se défendait avant que la Torah ne soit descendue. Dis : « Apportez donc la Torah et récitez-la si vous êtes véridiques. »
Español
Todo alimento era lícito para los hijos de Israel, excepto lo que Israel se prohibió a sí mismo, antes de que la Torah fuese revelada. Diles: “Traed, pues, la Torah y recitadla, si sois sinceros.”
Deutsch
Alle Speise war den Kindern Israels erlaubt, mit Ausnahme dessen, was Israel sich selbst verbot, ehe die Thora herabgesandt war. Sprich: "Bringt also die Thora herbei und leset sie, wenn ihr wahrhaft seid."