وَّ لَاُضِلَّنَّہُمۡ وَ لَاُمَنِّیَنَّہُمۡ وَ لَاٰمُرَنَّہُمۡ فَلَیُبَتِّکُنَّ اٰذَانَ الۡاَنۡعَامِ وَ لَاٰمُرَنَّہُمۡ فَلَیُغَیِّرُنَّ خَلۡقَ اللّٰہِ ؕ وَ مَنۡ یَّتَّخِذِ الشَّیۡطٰنَ وَلِیًّا مِّنۡ دُوۡنِ اللّٰہِ فَقَدۡ خَسِرَ خُسۡرَانًا مُّبِیۡنًا ﴿۱۲۰﴾ؕ
وَلَأُضِلَّنَّهُمۡ وَلَأُمَنِّيَنَّهُمۡ وَلَأٓمُرَنَّهُمۡ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلۡأَنۡعَٰمِ وَلَأٓمُرَنَّهُمۡ فَلَيُغَيِّرُنَّ خَلۡقَ ٱللَّهِۚ وَمَن يَتَّخِذِ ٱلشَّيۡطَٰنَ وَلِيّٗا مِّن دُونِ ٱللَّهِ فَقَدۡ خَسِرَ خُسۡرَانٗا مُّبِينٗا
English
‘And assuredly I will lead them astray and assuredly I will excite in them vain desires, and assuredly I will incite them and they will cut the ears of cattle; and assuredly I will incite them and they will alter Allah’s creation.’ And he who takes Satan for a friend beside Allah has certainly suffered a manifest loss.
English Short Commentary
‘And assuredly I will lead them astray and assuredly I will arouse in them vain desires, and assuredly I will incite them and they will cut the ears[672] of cattle; and assuredly I will incite them and they will alter[673] Allah’s creation.’ And whoever takes Satan for a friend instead of Allah, he certainly suffers a manifest loss.
672. As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries (close)
673. The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use. (close)
English Five Volume Commentary
‘And assuredly I will lead them astray and assuredly I will excite in them vain desires, and assuredly I will incite them and they will cut the ears of cattle; and assuredly I will incite them and they will alter Allah’s creation.’ And he who takes Satan for a friend beside Allah, has certainly suffered a manifest loss.[586]
586. Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss". (close)
اُردو
اور میں ضرور ان کو گمراہ کروں گا اور ضرور انہیں امیدیں دلاؤں گا اور ضرور انہیں حکم دوں گا تو وہ ضرور مویشیوں کے کانوں پر زخم لگائیں گے اور میں ضرور اُنہیں حکم دوں گا تو وہ ضرور اللہ کی تخلیق میں تغیر کردیں گے۔ اور جس نے بھی اللہ کو چھوڑ کر شیطان کو دوست بنایا تو یقیناً اس نے کھلا کھلا نقصان اٹھایا۔
اُردو تفسیر صغیر
اور انہیں لازماًگمراہ کروں گا اور یقیناً (بڑی بڑی) امیدیں بھی دلاٶں گا اور ان سے باصرار یہ خواہش کروں گا کہ وہ چوپایوں کے کان کاٹیں۔ اسی طرح خواہش کروں گا کہ وہ مخلوق خدا میں تبدیلی کریں اور جو اللہ کو چھوڑ کر شیطان کو دوست بنائے‘ تو (سمجھو کہ) وہ (کھلے) کھلے نقصان میں پڑ گیا۔
Français
Et assurément, je les égarerai, et assurément j’exciterai chez eux de vains désirs, et assurément je leur commanderai de sorte qu’ils feront des incisions aux oreilles des chameaux et d’autres bestiaux et assurément je leur commanderai et ils modifieront les créations d’Allāh. » Et celui qui prend Satan pour ami en dehors d’Allāh a, sans aucun doute, subi une perte manifeste.
Español
“Y con toda seguridad los extraviaré y despertaré en ellos vanos deseos, y ciertamente les ordenaré que corten las orejas de los camellos y otro tipo de ganado, y ciertamente los incitaré y modificarán la creación de Al-lah”. Y quien tome a Satanás por amigo, en lugar de Al-lah, ciertamente sufrirá una enorme pérdida.
Deutsch
wahrlich, ich will sie irreleiten; wahrlich, ich will eitle Wünsche in ihnen erregen; wahrlich, ich will sie aufreizen, und sie werden dem Vieh die Ohren abschneiden; wahrlich, ich will sie aufreizen, und sie werden Allahs Schöpfung verunstalten." Und wer sich Satan zum Freund nimmt statt Allah, der hat sicherlich einen offenkundigen Verlust erlitten.
یَعِدُہُمۡ وَ یُمَنِّیۡہِمۡ ؕ وَ مَا یَعِدُہُمُ الشَّیۡطٰنُ اِلَّا غُرُوۡرًا ﴿۱۲۱﴾
يَعِدُهُمۡ وَيُمَنِّيهِمۡۖ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا
English
He holds out promises to them and raises vain desires in them, and Satan promises them nothing but vain things.
English Short Commentary
[a]He holds out promises to them and excites vain desires in them, and Satan promises them nothing but vain things.
English Five Volume Commentary
[a]He holds out promises to them and raises vain desires in them, and Satan promises them nothing but vain things.[587]
587. Important Words:
غرورا (vain things) is derived from غر. They say غرہ i.e. he deceived him; he beguiled him; he made him desire what was vain or false. غرور (ghurur) means, false or vain thing; vanity or what is false or vain; a deception; a thing by which one is deceived. غرور (gharur), (e.g. 31:34), with different vowel point, means, very deceitful, or what deceives one, the Devil; also the present world (Lane).
Commentary:
The promises made by Satan and the desires raised by him in the hearts of his votaries, as against the works and decrees of God, never materialize. (close)
اُردو
وہ انہیں وعدے دیتا ہے اور امیدیں دلاتا ہے۔ اور دھوکے کے سوا شیطان ان سے کوئی وعدہ نہیں کرتا۔
اُردو تفسیر صغیر
وہ (شیطان) انہیں وعدے دیتا ہے اور انہیں امیدیں دلاتا ہے اور شیطان ان سے بجز ظاہر فریب باتوں کے (کسی امر کا) وعدہ نہیں کرتا۔
Français
Il leur fait des promesses et excite chez eux de vains désirs ; et Satan ne leur promet que des choses vaines.
Español
Les hace promesas y despierta en ellos vanos deseos, pero Satanás no les promete sino cosas vanas.
Deutsch
Er gaukelt ihnen Versprechungen vor und erregt eitle Begierden in ihnen, und was Satan ihnen verspricht, ist eitel Trug.
اُولٰٓئِکَ مَاۡوٰٮہُمۡ جَہَنَّمُ ۫ وَ لَا یَجِدُوۡنَ عَنۡہَا مَحِیۡصًا ﴿۱۲۲﴾
أُوْلَـٰٓئِكَ مَأۡوَىٰهُمۡ جَهَنَّمُ وَلَا يَجِدُونَ عَنۡهَا مَحِيصٗا
English
These are they whose abode shall be Hell and they shall find no way of escape from it.
English Short Commentary
For such, their abode shall be Hell, and [b]they shall find no way of escape from it.
English Five Volume Commentary
These are they whose abode shall be Hell and [b]they shall find no way of escape from it.[588]
588. Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane). (close)
اُردو
یہی وہ لوگ ہیں جن کا ٹھکانا جہنّم ہے۔ اور وہ اس سے گریز کی کوئی جگہ نہیں پائیں گے۔
اُردو تفسیر صغیر
ان لوگوں کا ٹھکانا تو جہنم ہے اور وہ اس سے بھاگنے کی جگہ کہیں نہیں پائیں گے۔
Français
Voilà ceux dont la demeure sera l’Enfer, et ils ne trouveront aucun moyen de s’en échapper.
Español
Son los que tendrán como morada el Infierno, y no encontrarán medio de salir de él.
Deutsch
Ihr Aufenthalt wird die Hölle sein; und sie werden keinen Ausweg daraus finden.
وَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ سَنُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ؕ وَعۡدَ اللّٰہِ حَقًّا ؕ وَ مَنۡ اَصۡدَقُ مِنَ اللّٰہِ قِیۡلًا ﴿۱۲۳﴾
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ سَنُدۡخِلُهُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ وَعۡدَ ٱللَّهِ حَقّٗاۚ وَمَنۡ أَصۡدَقُ مِنَ ٱللَّهِ قِيلٗا
English
But as to those who believe and do good works, We will admit them into Gardens, beneath which streams flow, abiding therein for ever. It is Allah’s unfailing promise; and who can be more truthful than Allah in word?
English Short Commentary
But as for [c]those who believe and do good works, We will admit them into Gardens, beneath which streams flow, wherein they will abide for ever. It is Allah’s unfailing promise; and who can be more truthful than Allah in word?
English Five Volume Commentary
But as to [a]those who believe and do good works, We will admit them into Gardens, beneath which streams flow, abiding therein forever. It isAllah’s unfailing promise; and who can be more truthful than Allah in word?
اُردو
اور وہ لوگ جو ایمان لائے اور نیک اعمال بجا لائے ہم ضرور اُنہیں ایسی جنتوں میں داخل کریں گے جن کے دامن میں نہریں بہتی ہیں۔ وہ ہمیشہ ان میں رہنے والے ہیں۔ یہ اللہ کا سچّا وعدہ ہے۔ اور (اپنے) قول میں اللہ سے زیادہ سچا اَور کون ہے۔
اُردو تفسیر صغیر
اور جو لوگ ایمان لائے ہیں اور انہوں نے نیک کام کئے ہیں ہم انہیں ضرور ایسے باغات میں داخل کریں گے جن کے نیچے نہریں بہتی ہوں گے (اور وہ) ان میں ہمیشہ رہتے چلے جائیں گے (یہ) اللہ کا سچا وعدہ (ہے) اور اللہ سے بڑھ کر کس کی بات سچی ہو سکتی ہے۔
Français
Mais quant à ceux qui croient et font de bonnes œuvres, Nous les ferons entrer dans des Jardins sous lesquels coulent des ruisseaux, et ils y demeureront éternellement. Ceci est la promesse infaillible d’Allāh. Et qui peut rester plus fidèle à sa parole qu’Allāh ?
Español
En cambio, a quienes creen y hacen buenas obras los admitiremos en ardines por los que fluyen ríos, y habitarán allí para siempre. Ésta es la promesa indefectible de Al-lah; y ¿quién es más sincero que Al-lah en Su palabra?
Deutsch
Die aber glauben und gute Werke tun, die wollen Wir in Gärten führen, durch welche Ströme fließen; darin sollen sie weilen auf ewig und immerdar. (Das ist) Allahs wahrhaftige Verheißung; und wer ist wahrhaftiger in der Rede als Allah?
لَیۡسَ بِاَمَانِیِّکُمۡ وَ لَاۤ اَمَانِیِّ اَہۡلِ الۡکِتٰبِ ؕ مَنۡ یَّعۡمَلۡ سُوۡٓءًا یُّجۡزَ بِہٖ ۙ وَ لَا یَجِدۡ لَہٗ مِنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿۱۲۴﴾
لَّيۡسَ بِأَمَانِيِّكُمۡ وَلَآ أَمَانِيِّ أَهۡلِ ٱلۡكِتَٰبِۗ مَن يَعۡمَلۡ سُوٓءٗا يُجۡزَ بِهِۦ وَلَا يَجِدۡ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيّٗا وَلَا نَصِيرٗا
English
It shall not be according to your desires, nor according to the desires of the People of the Book. Whoso does evil shall be rewarded for it; and he shall find for himself no friend or helper beside Allah.
English Short Commentary
It shall not be according to your desires, nor according to the desires of the People of the Book. Whoso does evil shall be requited for it; and [d]he shall find for himself no friend or helper besides Allah.
English Five Volume Commentary
It shall not be according to your desires, nor according to the desires of the People of the Book. Whoso does evil shall be rewarded for it; and [b]he shall find for himself no friend or helper beside Allah.[589]
589. Commentary:
The expression, It shall not be according to your desires, does not mean that the desires of the Faithful will not materialize. The verse purports to lay down a general principle that it is only the Will of God which prevails. As the desires of true believers must coincide with the will of God, they are bound to materialize. (close)
اُردو
(فیصلہ) نہ تو تمہاری امنگوں کے مطابق ہوگا اور نہ اہلِ کتاب کی امنگوں کے مطابق۔ جو بھی بُرا عمل کرے گا اسے اس کی جز ا دی جائے گی اور وہ اپنے لئے اللہ کو چھوڑ کر کوئی دوست پائےگا نہ کوئی مددگار۔
اُردو تفسیر صغیر
نہ تمہاری آرزوٶں کے مطابق (ہونے والا) ہے اور نہ اہل کتاب کی آرزوٶں کے مطابق (بلکہ) جو شخص کوئی بدی کرے گا اسے اس کے مطابق بدلہ دیا جائے گا‘ اور وہ اللہ کے سوا نہ کسی کو اپنا دوست پائے گا اور نہ مددگار۔
Français
Cela ne dépend ni de vos désirs ni des désirs des Gens du Livre. Quiconque fera le mal en sera rétribué ; et en dehors d’Allāh, il ne trouvera ni ami, ni aide.
Español
No será según vuestros deseos ni según los deseos del pueblo del Libro. Quien haga el mal recibirá su merecido; y fuera de Al-lah no encontrará amigo ni defensor para él.
Deutsch
Es wird nicht gehen nach euren Wünschen noch nach den Wünschen des Volkes der Schrift. Wer Böses tut, dem wird es vergolten werden; und er wird für sich weder Freund noch Helfer finden, außer Allah.
وَ مَنۡ یَّعۡمَلۡ مِنَ الصّٰلِحٰتِ مِنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَ ہُوَ مُؤۡمِنٌ فَاُولٰٓئِکَ یَدۡخُلُوۡنَ الۡجَنَّۃَ وَ لَا یُظۡلَمُوۡنَ نَقِیۡرًا ﴿۱۲۵﴾
وَمَن يَعۡمَلۡ مِنَ ٱلصَّـٰلِحَٰتِ مِن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَـٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ نَقِيرٗا
English
But whoso does good works, whether male or female, and is a believer, such shall enter Heaven, and shall not be wronged even as much as the little hollow in the back of a date-stone.
English Short Commentary
But [a]whoso does good works, whether male or female,[674] and he or she is a believer, such shall enter heaven, and shall not be wronged even as much as the little hollow in the back of a date-stone.
674. The verse places men and women on the same level so far as their works and rewards are concerned. Both are equally entitled to good reward if they do good works. (close)
English Five Volume Commentary
But [c]whoso does good works, whether male or female, and is a believer, such shall enter Heaven, and shall not be wronged even as much as the little hollow in the back of a date-stone.[590]
590. Commentary:
The verse is important inasmuch as it clearly places men and women on the same level so far as works and their rewards are concerned. Both alike are servants of the Lord and both are equally entitled to a good reward, if they do good works. It is indeed strange that in spite of such explicit teaching some Christian missionaries should have the hardihood to bring against Islam the charge that according to it women, unlike men, are devoid of souls.
It should also be noted that true belief is a necessary condition for salvation, as the words, and is a believer, clearly indicate. (close)
اُردو
اور مَردوں میں سے یا عورتوں میں سے جو نیک اعمال بجا لائے اور وہ مومن ہو تو یہی وہ لوگ ہیں جو جنت میں داخل ہوں گے اور وہ کھجور کی گٹھلی کے سوراخ کے برابر بھی ظلم نہیں کئے جائیں گے۔
اُردو تفسیر صغیر
اور جو لوگ خواہ مرد ہوں یا عورتیں مومن ہونے کی حالت میں نیک کام کریں گے تو وہ جنت میں داخل ہوں گے۔ اور ان پر کھجور کی گٹھلی کے سوراخ کے برابر (بھی) ظلم نہیں کیا جائے گا۔
Français
Mais celui, homme ou femme, qui fait de bonnes œuvres et qui est croyant, entrera au Paradis et ne sera pas lésé, même pas de la valeur du petit creux d’un noyau de datte.
Español
Pero quien hace buenas obras, sea hombre o mujer, y es creyente, entrará en el Cielo y no será perjudicado ni tan siquiera en lo que ocupa el pequeño hueco que hay detrás de un hueso de dátil.
Deutsch
Wer aber gute Werke tut, sei es Mann oder Weib, und gläubig ist; sie sollen in den Himmel gelangen, und sie sollen auch nicht so viel Unrecht erleiden wie die kleine Rille auf der Rückseite eines Dattelkernes.
وَ مَنۡ اَحۡسَنُ دِیۡنًا مِّمَّنۡ اَسۡلَمَ وَجۡہَہٗ لِلّٰہِ وَ ہُوَ مُحۡسِنٌ وَّ اتَّبَعَ مِلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا ؕ وَ اتَّخَذَ اللّٰہُ اِبۡرٰہِیۡمَ خَلِیۡلًا ﴿۱۲۶﴾
وَمَنۡ أَحۡسَنُ دِينٗا مِّمَّنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ وَٱتَّبَعَ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۗ وَٱتَّخَذَ ٱللَّهُ إِبۡرَٰهِيمَ خَلِيلٗا
English
And who is better in faith than he who submits himself to Allah, and he is a doer of good, and follows the religion of Abraham, the upright? And Allah took Abraham for a special friend.
English Short Commentary
And who is better in faith than [b]he who submits himself entirely to Allah, and he is a doer of good and follows the religion of Abraham, the upright? And Allah took Abraham for a special friend.[675]
675. This verse gives the essence of Islam which is complete submission to the will of God and the complete devotion of all one’s faculties and powers to His service and holds out Abraham as true model for a Muslim to imitate and follow. (close)
English Five Volume Commentary
And who is better in faith than [a]he who submits himself to Allah, and he is a doer of good, and follows the religion of Abraham, the upright? And Allah took Abraham for a special friend.[591]
591. Important Words:
خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.
Commentary:
This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.
There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions). (close)
اُردو
اور دین میں اس سے بہتر کون ہو سکتا ہے جو اپنی تمام تر توجہ اللہ کی خاطر وقف کردے اور وہ احسان کرنے والا ہو اور اس نے ابراہیمِ حنیف کی ملت کی پیروی کی ہو اور اللہ نے ابراہیم کو دوست بنا لیا تھا۔
اُردو تفسیر صغیر
اور اس شخص سے بڑھ کر کس کا دین اچھا (ہو سکتا) ہے جس نے (خوب) اچھی طرح عمل کرتے ہوئے اپنے آپ کو اللہ کے سپرد کر دیا ہو اور ابراہیم کے دین کی‘ جو سلامت رو تھے پیروی (اختیار) کی ہو اور اللہ نے ابراہیم کو (اپنا) خاص دوست بنایا تھا۔
Français
Et en matière de religion, qui est meilleur que celui qui dévoue toute son attention à Allāh, qui fait le bien et qui suit la religion d’Abraham qui était toujours incliné vers Allāh ? Et, Allāh avait pris Abraham comme un ami spécial.
Español
Y ¿quién es mejor en la fe que aquel que se somete a Al-lah, practica el bien y sigue la religión de Abraham, el recto? Pues Al-lah tomó a Abraham como amigo íntimo.
Deutsch
Und wer hat einen schöneren Glauben als jener, der sich Allah ergibt, der Gutes wirkt und der dem Bekenntnis Abrahams, des Aufrechten im Glauben, folgt? Und Allah nahm Sich Abraham besonders zum Freund.
وَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ وَ کَانَ اللّٰہُ بِکُلِّ شَیۡءٍ مُّحِیۡطًا ﴿۱۲۷﴾٪
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٖ مُّحِيطٗا
English
And to Allah belongs all that is in the heavens and all that is in the earth; and Allah encompasses all things.
English Short Commentary
And [c]to Allah belongs all that is in the heavens and that is in the earth; and [d]Allah encompasses all things.
English Five Volume Commentary
And [b]to Allah belongs all that is in the heavens and all that is in the earth; and [c]Allah encompasses all things.[592]
592. Commentary:
The word محیط (One Who encompasses) signifies two things: (1) that God encompasses everything with His knowledge; and (2) that He encompasses all with His power. There is nothing that He does not know and nothing that He does not hold in His power. (close)
اُردو
اور اللہ ہی کا ہے جو آسمانوں میں ہے اور جو زمین میں ہے۔ اور اللہ ہرچیز کو گھیرے ہوئے ہے۔
اُردو تفسیر صغیر
اور جو کچھ آسمانوں اور جو کچھ زمین میں ہے (سب) اللہ ہی کا ہے۔ اور اللہ ہر (ایک) چیز کا پورا علم رکھتا ہے۔
Français
Et à Allāh appartiennent tout ce qui est aux cieux et tout ce qui est sur la terre, et Allāh cerne toutes choses.
Español
Y a Al-lah pertenece todo lo que hay en la tierra; pues Al-lah abarca todo.
Deutsch
Allahs ist alles, was in den Himmeln und was auf Erden ist; und Allah umfasst alle Dinge.
وَ یَسۡتَفۡتُوۡنَکَ فِی النِّسَآءِ ؕ قُلِ اللّٰہُ یُفۡتِیۡکُمۡ فِیۡہِنَّ ۙ وَ مَا یُتۡلٰی عَلَیۡکُمۡ فِی الۡکِتٰبِ فِیۡ یَتٰمَی النِّسَآءِ الّٰتِیۡ لَاتُؤۡ تُوۡنَہُنَّ مَا کُتِبَ لَہُنَّ وَ تَرۡغَبُوۡنَ اَنۡ تَنۡکِحُوۡہُنَّ وَ الۡمُسۡتَضۡعَفِیۡنَ مِنَ الۡوِلۡدَانِ ۙ وَ اَنۡ تَقُوۡمُوۡا لِلۡیَتٰمٰی بِالۡقِسۡطِ ؕ وَ مَا تَفۡعَلُوۡا مِنۡ خَیۡرٍ فَاِنَّ اللّٰہَ کَانَ بِہٖ عَلِیۡمًا ﴿۱۲۸﴾
وَيَسۡتَفۡتُونَكَ فِي ٱلنِّسَآءِۖ قُلِ ٱللَّهُ يُفۡتِيكُمۡ فِيهِنَّ وَمَا يُتۡلَىٰ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ فِي يَتَٰمَى ٱلنِّسَآءِ ٱلَّـٰتِي لَا تُؤۡتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرۡغَبُونَ أَن تَنكِحُوهُنَّ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلۡوِلۡدَٰنِ وَأَن تَقُومُواْ لِلۡيَتَٰمَىٰ بِٱلۡقِسۡطِۚ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمٗا
English
And they seek of thee the decision of the Law with regard to women. Say, Allah gives you His decision regarding them. And so does that which is recited to you in the Book concerning the orphan girls whom you give not what is prescribed for them and whom you desire to marry, and concerning the weak among children. And He enjoins you to observe equity towards the orphans. And whatever good you do, surely Allah knows it well.
English Short Commentary
And they seek of thee the decision[676] of the Law concerning marriage with more women than one. Say, Allah gives you His decision concerning them. And [a]that which is recited to you elsewhere in the Book[677] concerns the orphan girls whom you give not what is prescribed for them and whom you desire to marry, and also concerns the weak among children.[677A] And He enjoins you to deal equitably with the orphans. And whatever good you do, surely Allah knows it well.
676. The "decision" is referred to in the following three verses. (close)
677. The allusion in the words, that which is recited to you in the Book, is to the 4th verse of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately safeguard. ‘Umar, the Second Caliph would not allow the guardians of wealthy and handsome orphan girls to marry them and would insist on other and better husbands being found for them. The verse signifies that some instructions about women have already been given in the Qur’an and that other instructions follow. (close)
677A. Walad which is singular of Wildan is used both for a boy and a girl, but here Wildan signifies girls, marriage with whom is mentioned here. (close)
English Five Volume Commentary
And they seek of thee the decision of the Law with regard to women. Say, Allah gives you His decision regarding them. And so does [a]that which is recited to you in the Book concerning the orphan girls whom you give not what is prescribed for them and whom you desire to marry, and concerning the weak among children. And He enjoins you to observe equity towards the orphans. And whatever good you do, surely Allah knows it well.[593]
593. Important Words:
یستفتونك (they seek of thee the decision of the Law) and یفتیکم (gives you His decision) are both derived from فتو or فتی i.e.he was or became youthful, or he was in the prime of life. فتا الرجل means, he surpassed the man in فتوة i.e. in generosity. افتاه فی الامر means, he made known or explained to him the decision of the Shari‘ah respecting the matter; or he gave him an answer stating the decision of the Law respecting a question. استفتیت الفقیه فی الامر means, I asked or sought of the jurist or the lawyer or the learned man the decision of the Shari‘ah respecting the matter. فتوی therefore means, an explanation or notification or pronouncement of the decision of the Law in some dubious or difficult matter given by a jurist or a lawyer or a man learned in religious Law. استفتاء means, asking or seeking of a jurist or a lawyer or a learned man the decision of the Law (Shari‘ah) in a certain dubious or difficult matter (Lane & Aqrab). The expression إفتا rendered in the verse as gives you the decision, is also sometimes used in the sense of permitting or giving permission, as in the well-known hadith الاثم ماحك فی صدرك وان افتاك الناس i.e. a sin is that which pricks in thy mind even if people should say that it is permissible (Lisan). In this case the Quranic clause الله یفتیکم rendered as, Allah gives you His decision, may also be translated as "Allah gives you permission".
Commentary:
The verse which has been differently translated is considered to be a rather difficult one. The decision spoken of in the clause, Allah gives you His decision, refers to what follows in the succeeding verses, i.e. 4:129-131.
The allusion in the words, that which is recited to you in the Book, is to verse 4:4 in the beginning of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately discharge. ‘Umar, the Holy Prophet’s Second Successor, would not allow the guardians of wealthy and handsome orphan girls to marry them but would insist on better husbands being found for them. On the other hand, if they were not so wealthy or handsome, he recommended them to their guardians for marriage so that, being acquainted with their defects and weaknesses, they might overlook their shortcomings and deal kindly with them. For further instructions about good treatment of orphans; see 4:6, 7.
Generally speaking the clause, Allah gives you His decision regarding them (women) and so does that which is recited to you in the Book concerning the orphan girls, means that some instructions about women have already been given in the Quran and other instructions follow. (close)
اُردو
اور وہ تجھ سے عورتوں کے بارہ میں فتویٰ پوچھتے ہیں۔ تُو کہہ دے کہ اللہ تمہیں ان کے متعلق فتویٰ دیتا ہے اور (متوجہ کرتا ہے اس طرف) جو تم پر کتاب میں اُن یتیم عورتوں کے متعلق پڑھا جا چکا ہے جن کو تم وہ نہیں دیتے جو اُن کے حق میں فرض کیا گیا حالانکہ خواہش رکھتے ہو کہ اُن سے نکاح کرو۔ اسی طرح بچوں میں سے (بے سہارا) کمزوروں کے متعلق (اللہ فتویٰ دیتا ہے) اور (تاکید کرتا ہے) کہ تم یتیموں کے حق میں انصاف کے ساتھ مضبوطی سے کھڑے ہو جاؤ۔ پس جو نیکی بھی تم کروگے تو یقیناً اللہ اس کا خوب علم رکھتا ہے۔
اُردو تفسیر صغیر
اور لوگ تجھ سے (ایک سے زیادہ) عورتوں (سے نکاح) کے متعلق (احکام) دریافت کرتے ہیں۔ تو (ان سے) کہہ کہ اللہ تمہیں ان کے متعلق اجازت دے چکا ہے اور جو (حکم) (اس) کتاب میں (دوسری جگہ) تمہیں پڑھ کرسنایا گیا ہے وہ ان یتیم عورتوں کے متعلق ہے جنہیں تم ان کے مقرر کردہ حق ادا نہیں کرتے مگر ان سے نکاح کرنا چاہتے ہو اور (نیز) کمزور بچیوں کے متعلق ہے اور (تمہیں یہ حکم دیا گیا تھا) کہ یتیموں کے ساتھ انصاف کا معاملہ کرتے رہو۔ اور جو نیک کام بھی تم کرو (یاد رکھو کہ) اللہ اسے یقیناً خوب جانتا ہے۔
Français
Et ils te demandent la décision de la loi au sujet des femmes. Dis : « Allāh vous donne Sa décision en ce qui les concerne. Et aussi ce qui vous a été exposé du Livre concernant les orphelines à qui vous ne remettez pas ce qui est prescrit pour elles, et que vous désirez épouser, et pour ce qui est des faibles sans support parmi les enfants ; et Il vous enjoint d’observer la justice envers les orphelins ; et quelque bien que vous fassiez, assurément Allāh le sait très bien. »
Español
Y te piden la decisión de la Ley a propósito de las mujeres. Diles: “Al-lah os da Su decisión respecto a ellas. E igual hace con lo que se os explica en el Libro sobre las huérfanas a las que o dais lo prescrito para ellas y con quien deseáis casaros, y acerca de los niños desamparados. Pues Él os exhorta a que tratéis con equidad a los huérfanos. Y todo el bien que hagáis, Al-lah en verdad lo conoce.
Deutsch
Und sie fragen dich um Belehrung über die Frauen. Sprich: "Allah hat euch Belehrung über sie gegeben. Und das, was euch in dem Buch vorgetragen wird, betrifft die Waisenmädchen, denen ihr nicht gebt, was für sie vorgeschrieben ist, und die ihr doch zu heiraten wünscht, und die Schwachen unter den Kindern – und dass ihr Billigkeit gegen die Waisen übt. Und was ihr Gutes tut, fürwahr, Allah weiß es wohl."
وَ اِنِ امۡرَاَۃٌ خَافَتۡ مِنۡۢ بَعۡلِہَا نُشُوۡزًا اَوۡ اِعۡرَاضًا فَلَا جُنَاحَ عَلَیۡہِمَاۤ اَنۡ یُّصۡلِحَا بَیۡنَہُمَا صُلۡحًا ؕ وَ الصُّلۡحُ خَیۡرٌ ؕ وَ اُحۡضِرَتِ الۡاَنۡفُسُ الشُّحَّ ؕ وَ اِنۡ تُحۡسِنُوۡا وَ تَتَّقُوۡا فَاِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا ﴿۱۲۹﴾
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
English
And if a woman fear ill treatment or indifference on the part of her husband, it shall be no sin on them that they be suitably reconciled to each other; and reconciliation is best. And people are prone to covetousness. If you do good and are righteous, surely Allah is aware of what you do.
English Short Commentary
And [b]if a woman fears ill-treatment or indifference from her husband, it shall be no sin[678] for them that they be suitably reconciled to each other; and reconciliation is best. And people are prone to covetousness.[679] And if you do good and are righteous, surely Allah is aware of what you do.
678. The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing." (close)
679. These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife. (close)
English Five Volume Commentary
And [a]if a woman fear ill-treatment or indifference on the part of her husband, it shall be no sin on them that they be suitably reconciled to each other; and reconciliation is best. And people are prone to covetousness. If you do good and are righteous, surely Allah is aware of what you do.[594]
594. Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects. (close)
اُردو
اور اگر کوئی عورت اپنے خاوند سے مخاصمانہ رویّے یا عدمِ توجّہی کا خوف کرے تو ان دونوں پر کوئی گناہ تو نہیں کہ اپنے درمیان اصلاح کرتے ہوئے صلح کرلیں۔ اور صلح (بہرحال) بہتر ہے۔ اور نفوس کو (سرشت میں) بخل ودیعت کردیا گیا ہے۔ اور اگر تم احسان کرو اور تقویٰ سے کام لو تو یقیناً اللہ اس سے جو تم کرتے ہو خوب باخبر ہے۔
اُردو تفسیر صغیر
اور اگر کسی عورت کو اپنے خاوند کی طرف سے بدمعاملگی یا عدم توجہی کا اندیشہ ہو تو ان دونوں پر کوئی گناہ نہیں کہ وہ کسی طریق پر آپس میں صلح کر لیں اور صلح (سب سے) بہتر ہے۔ اور لوگوں کے نفسوں میں بخل (کا خیال) پیدا کر دیا گیا ہے اور اگر تم نیک کام کرو اور تقویٰ اختیار کرو تو (یاد رکھو کہ) جو کچھ تم کرتے ہو اس سے اللہ یقیناً آگاہ ہے۔
Français
Et si une femme craint de mauvais traitements ou de l’indifférence de la part de son mari, ce ne sera pas un péché de leur part s’ils se réconcilient l’un avec l’autre à travers la réforme ; et la réconciliation est ce qu’il y a de mieux. Et les âmes sont de nature portées à l’avarice. Et si vous faites le bien et que vous agissez avec droiture, sûrement Allāh est Très-Conscient de ce que vous faites.
Español
Y si una mujer teme malos tratos o indiferencia por parte de su marido, no hay ningún mal en que se reconcilien efectivamente. Pues la reconciliación es lo mejor. Cierto que las gentes son inclinadas a la varicia por naturaleza. Pero si practicáis el bien y sois piadosos, sabed que, en verdad, Al-lah conoce muy bien lo que hacéis.
Deutsch
Und wenn eine Frau von ihrem Ehemann rohe Behandlung oder Gleichgültigkeit befürchtet, so soll es keine Sünde für sie beide sein, wenn sie sich auf geziemende Art miteinander versöhnen; denn Versöhnung ist das Beste. Die Menschen sind der Gier zugänglich. Tut ihr jedoch Gutes und seid gottesfürchtig, dann ist Allah kundig eures Tuns.