وَّ قَوۡلِہِمۡ اِنَّا قَتَلۡنَا الۡمَسِیۡحَ عِیۡسَی ابۡنَ مَرۡیَمَ رَسُوۡلَ اللّٰہِ ۚ وَ مَا قَتَلُوۡہُ وَ مَا صَلَبُوۡہُ وَ لٰکِنۡ شُبِّہَ لَہُمۡ ؕ وَ اِنَّ الَّذِیۡنَ اخۡتَلَفُوۡا فِیۡہِ لَفِیۡ شَکٍّ مِّنۡہُ ؕ مَا لَہُمۡ بِہٖ مِنۡ عِلۡمٍ اِلَّا اتِّبَاعَ الظَّنِّ ۚ وَ مَا قَتَلُوۡہُ یَقِیۡنًۢا ﴿۱۵۸﴾ۙ
English
And their saying, ‘We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah;’ whereas they slew him not, nor crucified him, but he was made to appear to them like one crucified; and those who differ therein are certainly in a state of doubt about it; they have no definite knowledge thereof, but only follow a conjecture; and they did not convert this conjecture into a certainty;
English Short Commentary
And for their saying, ‘We did slay the Messiah, Jesus, son of Mary, the Messenger of Allah;’ whereas they slew him not, nor did they bring about his death on the cross,[697] but he was made to appear[698] to them like one crucified; and those who differ therein are certainly in a state of doubt about it; [a]they have no certain knowledge thereof, but only pursue a conjecture; and they did not arrive at a certainty concerning it.[699]
697. Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it. (close)
698. The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane). (close)
699. The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of death on the cross) from me" (Mark, 14:36; Matt. 26:29; Luke, 22:42); and his prayer was heard (Heb. 5:7).
3. He had predicted that like Jonah who had gone into the belly of the whale alive and had come out of it alive (Matt. 12:40) he would remain in an excavated sepulchre for three days and would come out of it alive.
He had also prophesied that he would go to seek out the Lost Ten Tribes of Israel (John, 10:16). Even Jews in Jesus’s time believed that the Lost Tribes of Israel had become dispersed in different lands (John, 7:34, 35).
1. Jesus had remained hung on the cross only for about three hours (John, 19:14) and being a person of normal constitution he could not have died in such a short time.
2. Immediately after he had been taken down from the cross his side was pierced and blood and water flowed out of it which was a certain sign of life (John, 19:34).
3. The Jews themselves were not sure of Jesus’s death because they had asked Pilate to have a guard posted at his sepulchre "lest his disciples come by night and steal him away and say unto the people, 'He is risen from the dead' " (Matt. 27:64).
4. There is not to be found in all the Gospels a single recorded statement of an eyewitness to the effect that Jesus was dead when he was taken down from the cross or when he was placed in the tomb. Moreover, none of the disciples was present at the scene of Crucifixion, all having fled when Jesus was taken to Calvary. The fact of the case seems to be that, presumably due to the dream of his wife "to have nothing to do with that just man," Pilate had believed Jesus to be innocent and had, therefore, conspired with Joseph of Arimathea, a respected member of the Essene Order to which Jesus himself belonged before he was commissioned as a Prophet, to save his life. The trial of Jesus took place on Friday, Pilate having purposely prolonged it, knowing that the next day being the Sabbath Day the condemned persons could not be left on the cross after sunset. When at last he found himself compelled to condemn Jesus, Pilate gave his judgment only three hours before sunset, thus making himself sure that no person of normal health could die in such a short time by remaining on the cross. He took additional care to see that Jesus was given wine or vinegar mingled with myrrh to render him less sensitive to pain. When after three hours’ suspension he was taken down from the cross in an unconscious state (probably under the influence of vinegar which was administered to him), Pilate readily granted Joseph of Arimathea’s request and handed over his body to him. Unlike those of the two malefactors who were hung along with Jesus, his bones were not broken and Joseph had him placed in a spacious room hewn in the side of a rock. There was no medical autopsy, no stethoscopic test, no inquest with the aid of the evidence of those who were last with him ("Mystical life of Jesus" by H. Spencer Lewis).
5. An ointment, the famous Marham-e-‘Isa, (Ointment of Jesus) was prepared and applied to Jesus’s wounds and he was tended and looked after by Joseph of Arimathea and Nicodemus, also a very learned and highly respected member of the Essene Brotherhood.
6. After his wounds had been sufficiently healed, Jesus left the tomb and met some of his disciples and had his food with them and walked the whole distance from Jerusalem to Galilee on foot (Luke, 24:50).
"The Crucifixion by an Eye Witness", a book, which was at first published in 1873 in U.S.A. and which is an English translation of an ancient Latin copy of a letter written seven years after the Crucifixion by an Essene Brother in Jerusalem to a member of this Brotherhood in Alexandria, lends powerful support to the view that Jesus had been taken down from the cross alive. The book narrates in detail all the events leading to the Crucifixion, the scenes at the Calvary and also the incidents that took place afterwards. See also 'The Larger Edition of the Commentary'.
Two different views prevail among the Jews regarding Jesus’s alleged death by Crucifixion. Some of them hold that he was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in The Acts 5:30 where we read "which ye slew and hanged on a tree". The Qur’an refutes both these views by saying,
they slew him not, nor did they bring about his death on the cross.
The Qur’an first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross. It does not deny that Jesus was hung on the cross; it only denies his death on it. (close)
اُردو
اور ان کے اس قول کے سبب سے کہ یقیناً ہم نے مسیح عیسیٰ ابنِ مریم کو جو اللہ کا رسول تھا قتل کر دیا ہے۔ اور وہ یقیناً اسے قتل نہیں کر سکے اور نہ اسے صلیب دے (کر مار) سکے بلکہ ان پر معاملہ مشتبہ کر دیاگیا اور یقیناً وہ لوگ جنہوں نے اس بارہ میں اختلاف کیا ہے اس کے متعلق شک میں مبتلا ہیں۔ ان کے پاس اِس کا کوئی علم نہیں سوائے ظن کی پیروی کرنے کے۔ اور وہ یقینی طور پر اسے قتل نہ کر سکے۔
اُردو تفسیر صغیر
اور ان کے (یہ بات) کہنے کے سبب سے کہ اللہ کے رسول مسیح عیسیٰ ابن مریم کو ہم نے یقیناً قتل کر دیا ہے (یہ سزا انکو ملی ہے) حالانکہ نہ انہوں نے اسے قتل کیا اور نہ انہوں نے اسے صلیب پر لٹکا کر مارابلکہ وہ ان کے لئے (مصلوب کے) مشابہ بنادیا گیا اور جن لوگوں نے اس (یعنی مسیح کے صلیب سے زندہ اتارے جانے ) میں اختلاف کیا ہے وہ یقیناً اس (کے زندہ اتارے جانے کی وجہ سے) شک میں(پڑے ہوئے) ہیں۔ انہیں اس کے متعلق کوئی بھی (یقینی) علم نہیں ہے۔ ہاں (صرف ایک) وہم کی پیروی (کر رہے ہیں) اور انہوں نے اس (واقعہ کی اصلیت) کو پوری طرح نہیں سمجھا (اور جو سمجھا ہے غلط سمجھا ہے)۔
Français
Et qu’ils ont dit : « Nous avons en vérité tué le Messie, Jésus, fils de Marie, le Messager d’Allāh » ; alors qu’ils ne l’ont ni tué, ni crucifié, mais il a été donné une apparence d’un crucifié pour eux ; et ceux qui ne s’accordent pas là-dessus sont assurément dans le doute à ce sujet ; ils n’en ont aucune connaissance sûre, mais ils ne font que poursuivre une conjoncture ; et ils ne l’ont certainement pas tué.
Español
Y por decir: “Hemos matado al Mesías, Jesús, hijo de María, el Mensajero de Al-lah”; cuando en realidad no lo asesinaron, ni lo ataron por crucifixión, sino que apareció ante ellos como crucificado; pero los que discrepan al respecto se encuentran, en verdad, en duda sobre esta cuestión; no tienen un conocimiento directo de ella, sino que sólo se apoyan en conjeturas; pero ciertamente ellos no lo mataron.
Deutsch
und wegen ihrer Rede: "Wir haben den Messias, Jesus, den Sohn der Maria, den "Gesandten" Allahs, getötet", während sie ihn doch weder erschlugen noch den Kreuzestod erleiden ließen, sondern er erschien ihnen nur gleich (einem Gekreuzigten); und jene, die in dieser Sache uneins sind, sind wahrlich im Zweifel darüber; sie haben keine (bestimmte) Kunde davon, sondern folgen bloß einer Vermutung; und sie haben darüber keine Gewissheit.
بَلۡ رَّفَعَہُ اللّٰہُ اِلَیۡہِ ؕ وَ کَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا ﴿۱۵۹﴾
English
On the contrary, Allah exalted him to Himself. And Allah is Mighty, Wise.
English Short Commentary
[a]On the contrary, Allah exalted him to Himself.[700] And Allah is Mighty, Wise.
700. The Jews exultingly claimed to have killed Jesus on the cross and thus to have proved that his claim to be a Divine Prophet was not true. The verse along with the preceding one contains a strong refutation of the charge and clears him of the insinuated blemish and speaks of his spiritual elevation and of his having been honoured in the presence of God. There is absolutely no reference in the verse to his physical ascension to heavens. It only says that God exalted him towards Himself which clearly signifies a spiritual exaltation, because no fixed abode can be assigned to God. (close)
اُردو
بلکہ اللہ نے اپنی طرف اس کا رفع کرلیا اور یقیناً اللہ کامل غلبہ والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
واقعہ یہ ہے کہ اللہ نے اسے اپنے حضور میںعزت (ورفعت)دی تھی(اور وہ صلیب پر مر نہیں گیا تھا) کیونکہ اللہ غالب اور حکمت والا ہے۔
Français
Tout au contraire, Allāh l’a exalté à Lui. Et Allāh est Puissant, Sage.
Español
Por el contrario, Al-lah lo exaltó hacia Él. Pues Al-lah es Poderoso, Sabio.
Deutsch
Vielmehr hat ihm Allah einen Ehrenplatz bei Sich eingeräumt, und Allah ist allmächtig, allweise.
وَ اِنۡ مِّنۡ اَہۡلِ الۡکِتٰبِ اِلَّا لَیُؤۡمِنَنَّ بِہٖ قَبۡلَ مَوۡتِہٖ ۚ وَ یَوۡمَ الۡقِیٰمَۃِ یَکُوۡنُ عَلَیۡہِمۡ شَہِیۡدًا ﴿۱۶۰﴾ۚ
English
And there is none among the People of the Book but will believe in it before his death; and on the Day of Resurrection, he (Jesus) shall be a witness against them —
English Short Commentary
And there is none among the People of the Book but will continue to believe in it before his[701] death; and on the Day of Resurrection, [b]he (Jesus) shall be a witness against them—
701. The pronoun "his" in the expression "before his death" stands for the noun "none", meaning every one among the People of the Book before his own death……This meaning is supported by the second reading of Mautihi which is Mautihim (their death) as reported by Ubayy (Jarir, vi. 13). The Jews believe that they killed Jesus on the cross because they seek to prove that he was not a true Prophet. The Christians believe that he had died on the cross, and this is because they have adopted the doctrine of Atonement. (close)
اُردو
اور اہلِ کتاب میں سے کوئی (فریق) نہیں مگر اس کی موت سے پہلے یقیناً اس پر ایمان لے آئے گا اور قیامت کے دن وہ ان پر گواہ ہوگا۔
اُردو تفسیر صغیر
اہل کتاب میں سے ایک بھی نہیں جو اس (واقعہ) پر اپنی موت سے پہلے ایمان نہ لاتا رہے۔ اور وہ قیامت کے دن ان پر گواہ ہوگا۔
Français
Et parmi les Gens du Livre, il n’y a pas un seul qui ne croira pas en lui avant sa mort ; et au Jour de la Résurrection, il – Jésus - portera témoignage contre eux.
Español
Y no hay secta o grupo de entre el pueblo del Libro que no crea en él antes de su muerte; y en el Día de la Resurrección, él (Jesús) será un testigo en su contra.
Deutsch
Es ist keiner unter dem Volk der Schrift, der nicht vor seinem Tod daran glauben wird; und am Tage der Auferstehung wird er (Jesus) ein Zeuge wider sie sein.
فَبِظُلۡمٍ مِّنَ الَّذِیۡنَ ہَادُوۡا حَرَّمۡنَا عَلَیۡہِمۡ طَیِّبٰتٍ اُحِلَّتۡ لَہُمۡ وَ بِصَدِّہِمۡ عَنۡ سَبِیۡلِ اللّٰہِ کَثِیۡرًا ﴿۱۶۱﴾ۙ
English
So, because of the transgression of the Jews, We forbade them pure things which had been allowed to them, and also because of their hindering many men from Allah’s way,
English Short Commentary
So, because of the transgression of the Jews, [a]We forbade[702] them pure things which had been allowed to them, and also because of their hindering many men from Allah’s way,
702. The verse does not refer to any material thing which was forbidden to the Jews after having been allowed before, because no Law-giving Prophet had appeared among them after Moses to forbid them things that had been allowed to them by the Torah. It refers to the spiritual Divine favours of which they had become deprived. It was also to the spiritual blessings the Jews had lost that Jesus referred when he said, I come to allow you some of that which had been forbidden to you (3:51), i.e. I come to restore to you some of the Divine blessings of which you have been deprived on account of your misdeeds. (close)
اُردو
پس وہ لوگ جو یہودی تھے ان کے ظلم کے باعث اور ان کے اللہ کی راہ سے بکثرت روکنے کی وجہ سے ہم نے ان پر وہ پاکیزہ چیزیں بھی حرام کر دیں جو (اس سے پہلے) ان کے لئے حلال کی گئی تھیں۔
اُردو تفسیر صغیر
پس (اس) ظلم کی وجہ سے جو یہودیوں کی طرف سے ظہور میں آیا ہم نے وہ پاکیزہ اشیاء جو (پہلے) ان کے لئے حلال کی گئی تھیں‘ ان پر حرام کر دیں اور (نیز) اللہ کی راہ سے بہتوں کو روکنے کے سبب سے (ان کو یہ سزا ملی)
Français
Alors, par suite de la transgression des Juifs, Nous leur avons interdit des choses pures qui leur avaient été permises, et aussi du fait qu’ils entravaient la voie d’Allāh pour beaucoup de gens,
Español
Así, debido a la trasgresión de los judíos, les prohibimos cosas puras que les habían sido permitidas, y también por haber extraviado a muchos hombres del camino de Al-lah,
Deutsch
Deshalb, wegen der Sünde der Juden, haben Wir ihnen reine Dinge verboten, die ihnen erlaubt waren, wie auch, weil sie viele abtrünnig machten von Allahs Weg,
وَّ اَخۡذِہِمُ الرِّبٰوا وَ قَدۡ نُہُوۡا عَنۡہُ وَ اَکۡلِہِمۡ اَمۡوَالَ النَّاسِ بِالۡبَاطِلِ ؕ وَ اَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ مِنۡہُمۡ عَذَابًا اَلِیۡمًا ﴿۱۶۲﴾
English
And because of their taking interest, although they had been forbidden it, and because of their devouring people’s wealth wrongfully. And We have prepared for those of them who disbelieve a painful punishment.
English Short Commentary
And because of [b]their taking interest although they had been forbidden it, and because of [c]their devouring people’s wealth wrongfully. And We have prepared for those of them, who disbelieve, a painful punishment.[703]
703. The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies. (close)
اُردو
اور اُن کے سُود لینے کی وجہ سے حالانکہ وہ اس سے روک دیئے گئے تھے اور لوگوں کے اموال ناجائز طریق پر کھانے کی وجہ سے (اُن کو یہ سزا دی)۔ اور ان میں سے جو کافر تھے اُن کے لئے ہم نے بہت دردناک عذاب تیار کر رکھا ہے۔
اُردو تفسیر صغیر
اور ان کے سودی کاروبار کرنے کی وجہ سے بھی حالانکہ اس سے ان کو روکا گیا تھا (نیز) لوگوں کے اموال کو ان کے ناحق کھانے کے سبب سے (ان کو یہ سزا ملی) اور ہم نے ان میں سے کافرں کے لئے دردناک عذاب تیار کیا ہے۔
Français
Et parce qu’ils prennent de l’intérêt, bien que cela leur eût été interdit, et du fait qu’ils dévoraient illégalement les biens d’autrui. Et Nous avons préparé pour ceux d’entre eux qui sont mécréants un châtiment douloureux.
Español
Y por cobrar intereses, aunque se les había prohibido, y por devorar injustamente los bienes de las gentes. Pero para los incrédulos hemos preparado un doloroso castigo.
Deutsch
und weil sie Zins nahmen, obgleich es ihnen untersagt war, und weil sie das Gut der Leute widerrechtlich aufzehrten. Wir haben den Ungläubigen unter ihnen eine schmerzliche Strafe bereitet.
لٰکِنِ الرّٰسِخُوۡنَ فِی الۡعِلۡمِ مِنۡہُمۡ وَ الۡمُؤۡمِنُوۡنَ یُؤۡمِنُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَ مَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ وَ الۡمُقِیۡمِیۡنَ الصَّلٰوۃَ وَ الۡمُؤۡتُوۡنَ الزَّکٰوۃَ وَ الۡمُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ ؕ اُولٰٓئِکَ سَنُؤۡتِیۡہِمۡ اَجۡرًا عَظِیۡمًا ﴿۱۶۳﴾٪
English
But those among them who are firmly grounded in knowledge, and the believers, believe in what has been sent down to thee and what was sent down before thee, and especially those who observe Prayer and those who pay the Zakat and those who believe in Allah and the Last Day. To these will We surely give a great reward.
English Short Commentary
But [d]those among them who are firmly grounded in knowledge,[704] and [e]the believers, believe in what has been sent down to thee and what was sent down before thee, and especially those who observe[705] Prayer and those who pay the Zakat and those who believe in Allah and the Last Day. To these We will surely give a mighty reward.
704. This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims. (close)
705. The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336). (close)
اُردو
لیکن اُن (یہود) میں سے جو پختہ علم والے اور (سچے) مومن ہیں وہ اس پر ایمان لاتے ہیں جو تیری طرف اتارا گیا اور اس پر بھی جو تجھ سے پہلے اتارا گیا اور نمازقائم کرنے والے اور زکوٰۃ ادا کرنے والے اور اللہ اور یومِ آخر پر ایمان لانے والے ہیں۔ یہی وہ لوگ ہیں جنہیں ہم ضرور ایک بہت بڑا اجر عطا کریں گے۔
اُردو تفسیر صغیر
لیکن ان (یہود) میں سے جو لوگ علم میں پختہ ہیں وہ اور (نیز) مومن (مسلم) اس (کلام الٰہی) پر جو تجھ پر اتار گیا ہے اور جو (کچھ) تجھ سے پہلے اتارا گیا تھا ایمان لاتے ہیں اور (خصوصاً) نماز کو ٹھیک طور پر پڑھنے والے اور زکٰوۃ دینے والے اور اللہ پر اور پیچھے آنے والے دن پر ایمان لانے والے لوگوں کو ہم ضرور (بہت) بڑا اجر دیں گے۔
Français
Mais ceux d’entre eux qui ont des connaissances approfondies, ainsi que les croyants, croient en ce qui t’a été révélé et en ce qui a été révélé avant toi, et surtout ceux qui observent la Prière, qui paient la Zakāt, et qui croient en Allāh et au Jour Dernier. A ceux-là, Nous accorderons sûrement une très grande récompense.
Español
Pero aquellos de entre ellos que están firmemente apoyados en el conocimiento, y los creyentes, creen lo que te ha sido revelado y en lo que fue revelado antes de ti; y especialmente aquellos que cumplen la Oración, los que pagan el Zakat y los que creen en Al-lah y en el Último Día. En verdad, a éstos les daremos una gran recompensa.
Deutsch
Die unter ihnen aber, die fest gegründet im Wissen sind, und die Gläubigen, die da an das glauben, was zu dir hinabgesandt ward und was vor dir hinabgesandt worden, und (vor allem) die, die das Gebet verrichten und die Zakât zahlen und an Allah glauben und an den Jüngsten Tag – ihnen allen werden Wir gewiss einen großen Lohn gewähren.
اِنَّاۤ اَوۡحَیۡنَاۤ اِلَیۡکَ کَمَاۤ اَوۡحَیۡنَاۤ اِلٰی نُوۡحٍ وَّ النَّبِیّٖنَ مِنۡۢ بَعۡدِہٖ ۚ وَ اَوۡحَیۡنَاۤ اِلٰۤی اِبۡرٰہِیۡمَ وَ اِسۡمٰعِیۡلَ وَ اِسۡحٰقَ وَ یَعۡقُوۡبَ وَ الۡاَسۡبَاطِ وَ عِیۡسٰی وَ اَیُّوۡبَ وَ یُوۡنُسَ وَ ہٰرُوۡنَ وَ سُلَیۡمٰنَ ۚ وَ اٰتَیۡنَا دَاوٗدَ زَبُوۡرًا ﴿۱۶۴﴾ۚ
English
Surely, We have sent revelation to thee, as We sent revelation to Noah and the Prophets after him; and We sent revelation to Abraham and Ishmael and Isaac and Jacob and his children and to Jesus and Job and Jonah and Aaron and Solomon, and We gave David a Book.
English Short Commentary
Surely, [a]We have sent revelation to thee, as We sent revelation to Noah and the Prophets after him; and We sent revelation to Abraham and Ishmael and Isaac and Jacob and his children and to Jesus and Job and Jonah and Aaron and Solomon, and [b]We gave David a Book.[706]
706. Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom". (close)
اُردو
ہم نے یقیناً تیری طرف ویسے ہی وحی کی جیسا نوح کی طرف وحی کی تھی اور اس کے بعد آنے والے نبیوں کی طرف۔ اور ہم نے وحی کی ابراہیم اور اسماعیل اور اسحاق اور یعقوب کی طرف اور (اس کی) ذریّت کی طرف اور عیسیٰ اور ایوب اور یونس اور ہارون اور سلیمان کی طرف۔ اور ہم نے داؤد کو زبور عطا کی۔
اُردو تفسیر صغیر
جس طرح ہم نے نوح اور اس کے بعد (دوسرے) تمام انبیاء پر وحی (نازل) کی تھی‘ یقیناً تجھ پر (بھی) ہم نے وحی (نازل) کی ہے اور ہم نے ابراہیم اور اسماعیل اور اسحاق اور یعقوب اور (اس کی) اولاد اور عیسیٰ اور ایوب اور یونس اور ہارون اور سلیمان پر (بھی) وحی (نازل) کی تھی اور ہم نے داو‘د کو (بھی) ایک کتاب دی تھی۔
Français
Assurément Nous t’avons envoyé la révélation comme Nous l’avions envoyée à Noé et aux Prophètes après lui ; et Nous avons envoyé la révélation à Abraham, à Ismaël, à Isaac, à Jacob et à ses enfants, à Jésus, à Job, à Jonas, à Aaron, et à Salomon, et Nous avons donné les Psaumes à David.
Español
En verdad, te hemos mandado la revelación, como revelamos a Noé y a los Profetas que le siguieron; y enviamos la revelación a Abraham, Ismael, Isaac, Jacob y sus hijos; y a Jesús, Job, Jonás, Aarón y Salomón, y dimos a David los Salmos.
Deutsch
Wahrlich, Wir sandten dir Offenbarung, wie Wir Noah Offenbarung sandten und den Propheten nach ihm; und Wir sandten Offenbarung Abraham und Ismael und Isaak und Jakob und (seinen) Kindern und Jesus und Hiob und Jonas und Aaron und Salomo, und Wir gaben David ein Buch.
وَ رُسُلًا قَدۡ قَصَصۡنٰہُمۡ عَلَیۡکَ مِنۡ قَبۡلُ وَ رُسُلًا لَّمۡ نَقۡصُصۡہُمۡ عَلَیۡکَ ؕ وَ کَلَّمَ اللّٰہُ مُوۡسٰی تَکۡلِیۡمًا ﴿۱۶۵﴾ۚ
English
And We sent some Messengers whom We have already mentioned to thee and some Messengers whom We have not mentioned to thee — and Allah spoke to Moses particularly —
English Short Commentary
And We sent some [c]Messengers whom We have already mentioned to thee and some Messengers whom We have not mentioned to thee[707]—and to Moses Allah spoke at great length[707A]—
707. The Qur’an mentions by name only 24 Prophets whereas according to a saying of the Holy Prophet as many as 124,000 Prophets appeared in the world (Musnad, v. 266). Elsewhere, the Qur’an says: There is not a people to whom a Warner has not been sent (35:25). (close)
707A. Besides the translation given in the text, the clause also means, "to Moses Allah spoke particularly or directly". (close)
اُردو
اور کئی رسول ہیں جن کا بیان ہم تجھ پر پہلے ہی کر چکے ہیں اور کئی رسول ہیں جن کے قِصَص ہم نے تجھ پر نہیں پڑھے اور موسیٰ سے اللہ نے بکثرت کلام کیا۔
اُردو تفسیر صغیر
اور کئی ایسے رسول ہیں جن کی خبر ہم (اس سے) پہلے تجھے دے چکے ہیں اور کئی ایسے رسول ہیں جن کا ذکر ہم نے تجھ سے نہیں کیا اور اللہ نے موسیٰ سے خوب اچھی طرح کلام کیا تھا۔
Français
Et Nous avons envoyé certains Messagers dont Nous t’avons déjà parlé et certains Messagers dont Nous ne t’avons pas parlé ; et Allāh parla à Moïse fréquemment et longuement-
Español
Y enviamos algunos Mensajeros que te hemos mencionado y otros que no te hemos mencionado –y Al-lah habló a Moisés transmitiéndole los Mandamientos-
Deutsch
Es sind Gesandte, von denen Wir dir bereits berichtet haben, und (andere) Gesandte, von denen Wir dir nicht berichtet haben – und Allah richtete an Moses eine Rede –,
رُسُلًا مُّبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَی اللّٰہِ حُجَّۃٌۢ بَعۡدَ الرُّسُلِ ؕ وَ کَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا ﴿۱۶۶﴾
English
Messengers, bearers of glad tidings and warners, so that people may have no plea against Allah after the coming of the Messengers. And Allah is Mighty, Wise.
English Short Commentary
Messengers, [a]bearers of glad tidings and Warners,[708] so that people may have no plea against Allah after the coming of the Messengers.[709] And Allah is Mighty, Wise.
708. The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them. (close)
709. God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135). (close)
اُردو
کئی بشارتیں دینے والے اور انذار کرنے والے رسول (بھیجے) تاکہ لوگوں کے پاس رسولوں کے آنے کے بعد اللہ کے مقابل پر کوئی حجت نہ رہے اور اللہ کامل غلبہ والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
ہم نے انہیں (یعنی موسیٰ کے ساتھ ذکر کئے گئے رسولوں کو) بشارت دینے والے اور ڈرانے والے رسول بنا کر بھیجا تھا تا لوگوں کا ان رسولوں کے (مبعوث ہونے کے) بعد اللہ پر کوئی الزام نہ رہے اور اللہ غالب (اور) حکمت والا ہے۔
Français
Des Messagers, en tant que Porteurs de la bonne nouvelle et Avertisseurs, afin qu’après la venue des Messagers, il ne puisse plus y avoir d’argument devant Allāh. Et Allāh est Puissant, Sage.
Español
Mensajeros, portadores de buenas nuevas y advertencias, para que as gentes no tuvieran argumento contra Al-lah después del advenimiento de los Mensajeros. Pues Al-lah es Poderoso, Sabio.
Deutsch
Gesandte, Bringer froher Botschaften und Warner, so dass die Menschen keinen Klagegrund gegen Allah haben nach den Gesandten. Und Allah ist allmächtig, allweise.
لٰکِنِ اللّٰہُ یَشۡہَدُ بِمَاۤ اَنۡزَلَ اِلَیۡکَ اَنۡزَلَہٗ بِعِلۡمِہٖ ۚ وَ الۡمَلٰٓئِکَۃُ یَشۡہَدُوۡنَ ؕ وَ کَفٰی بِاللّٰہِ شَہِیۡدًا ﴿۱۶۷﴾ؕ
English
But Allah bears witness by means of the revelation which He has sent down to thee that He has sent it down pregnant with His knowledge; and the angels also bear witness; and sufficient is Allah as a Witness.
English Short Commentary
But [b]Allah bears witness by means of the revelation which He has sent down to thee that He has sent it down full of His knowledge,[710] and the angels also bear witness; and sufficient is Allah as a Witness.
710. God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it. (close)
اُردو
لیکن اللہ گواہی دیتا ہے کہ جو اس نے تیری طرف اتارا ہے اسے اپنے (قطعی) علم کی بناءپر اتارا ہے اور فرشتے بھی (یہی) گواہی دیتے ہیں جبکہ بحیثیت گواہ اللہ ہی بہت کافی ہے۔
اُردو تفسیر صغیر
لیکن اللہ اس (کلام) کے ذریعہ سے جو اس نے تجھ پر اتارا ہے گواہی دیتا ہے کہ اس نے اسے اپنے علم پر مشتمل کرکے اتارا ہے اور ملائکہ (بھی) گواہی دیتے ہیں اور اللہ کی گواہی سب پر مقدم ہے۔
Français
Mais Allāh atteste par ce qu’Il a fait descendre sur toi qu’Il l’a fait descendre pleine de Sa connaissance ; les anges aussi en témoignent ; et Allāh suffit comme Témoin.
Español
Pero Al-lah da testimonio, por medio de la revelación que te envió, que El la hizo descender cargada de Su ciencia, y los ángeles también son testigos; aunque Al-lah basta como Testigo.
Deutsch
Doch Allah bezeugt durch das, was Er zu dir hinabgesandt hat, dass Er es mit Seinem Wissen sandte; auch die Engel bezeugen es; und Allah genügt als Zeuge.