اَمۡ یَحۡسُدُوۡنَ النَّاسَ عَلٰی مَاۤ اٰتٰہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۚ فَقَدۡ اٰتَیۡنَاۤ اٰلَ اِبۡرٰہِیۡمَ الۡکِتٰبَ وَ الۡحِکۡمَۃَ وَ اٰتَیۡنٰہُمۡ مُّلۡکًا عَظِیۡمًا ﴿۵۵﴾
أَمۡ يَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۖ فَقَدۡ ءَاتَيۡنَآ ءَالَ إِبۡرَٰهِيمَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَءَاتَيۡنَٰهُم مُّلۡكًا عَظِيمٗا
English
Or do they envy men for what Allah has given them out of His bounty? If that is so, surely, We gave the Book and Wisdom to the children of Abraham also and We also gave them a great kingdom.
English Short Commentary
Or do they envy men for what Allah has given them out of His bounty? If that is so, surely, We gave to the children of Abraham the Book and wisdom and We gave them a great kingdom.
English Five Volume Commentary
Or do they envy men for what Allah has given them out of His bounty? If that is so, surely, We gave the Book and Wisdom to the children of Abraham also and We also gave them a great kingdom.[529]
529. Commentary:
Jews, who are the children of Abraham, were given the Book and Wisdom and a great kingdom. Now if God has bestowed the same boons upon another people who are similarly descended from Abraham, as the Arabs are, the Jews should have no cause to begrudge them.
At the time when this verse was revealed, Muslims had received only a part of the "great kingdom" and the rest was yet to follow, but the Quran speaks of the giving of a great kingdom as an accomplished fact, because the promises of God are as good as fulfilled. (close)
اُردو
کیاوہ اس پر لوگوں سے حسد کرتے ہیں جو اللہ نے ان کو اپنے فضل سے عطا کیا ہے۔ تو یقیناً آلِ ابراہیم کو بھی ہم کتاب اور حکمت عطا کرچکے ہیں اور ہم نے انہیں ایک بڑی سلطنت عطا کی تھی۔
اُردو تفسیر صغیر
یا جو (کچھ) اللہ نے اپنے فضل سے لوگوں کو دیا ہے (کیا) وہ اس کی بنا پر ان سے حسد کرتے ہیں؟ (اگر یہ بات ہے) تو ہم نے ابراہیم کی اولاد کو (بھی) کتاب اور حکمت دی تھی۔ اور (نیز) ہم نے ان کو بڑی حکومت دی تھی۔
Français
Ou bien, envient-ils aux hommes ce qu’Allāh leur a donné de Sa munificence ? S’il en est ainsi, Nous avons assurément aussi donné aux enfants d’Abraham le Livre et la Sagesse, et Nous leur avons aussi donné un grand royaume.
Español
¿O envidian a los hombres por lo que Al-lah les ha concedido de Su magnanimidad? Si así es, en verdad, dimos el Libro y la abiduría también a los hijos de Abraham, y les dimos además un gran reino.
Deutsch
Oder beneiden sie die Menschen um das, was Allah ihnen aus Seiner Huld geschenkt hat? Nun wohl, Wir gaben den Kindern Abrahams das Buch und die Weisheit, und Wir gaben ihnen ein mächtiges Reich.
فَمِنۡہُمۡ مَّنۡ اٰمَنَ بِہٖ وَ مِنۡہُمۡ مَّنۡ صَدَّ عَنۡہُ ؕ وَ کَفٰی بِجَہَنَّمَ سَعِیۡرًا ﴿۵۶﴾
فَمِنۡهُم مَّنۡ ءَامَنَ بِهِۦ وَمِنۡهُم مَّن صَدَّ عَنۡهُۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
English
And of them were some who believed in him; and of them were others who turned away from him. And sufficient is Hell as a blazing fire.
English Short Commentary
[b]And of them were some who believed in him; and of them were others who turned away from him. And sufficient for them as punishment is the blazing fire of Hell.
English Five Volume Commentary
And [a]of them were some who believed in him; and of them were others who turned away from him. And sufficient is Hell as a blazing fire.
اُردو
پس اُنہی میں سے وہ تھے جو اُس پر ایمان لے آئے اور انہی میں سے وہ تھے جو اُس (پر ایمان لانے) سے رُک گئے۔ اور (ایسے لوگوں کو) جلانے کے لئے جہنّم کافی ہے۔
اُردو تفسیر صغیر
پھر ان میں سے بعض تو اس (نئی کتاب) پر ایمان لے آئے اور بعض ان میں سے اس سے رک رہے اور جہنم تمازت میں بہت زیادہ ہے۔
Français
Et il y avait parmi eux ceux qui ont cru en lui ; et il y en avait d’autres qui se sont détournés de lui ; et l’Enfer leur suffira comme une Fournaise pour y brûler.
Español
Algunos de ellos creyeron en él; y otros se apartaron de él. Mas el Infierno bastará con su fuego llameante.
Deutsch
Und einige von ihnen glaubten daran, andere aber wandten sich davon ab. Und die Hölle ist stark genug als ein Flammenfeuer.
اِنَّ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِنَا سَوۡفَ نُصۡلِیۡہِمۡ نَارًا ؕ کُلَّمَا نَضِجَتۡ جُلُوۡدُہُمۡ بَدَّلۡنٰہُمۡ جُلُوۡدًا غَیۡرَہَا لِیَذُوۡقُوا الۡعَذَابَ ؕ اِنَّ اللّٰہَ کَانَ عَزِیۡزًا حَکِیۡمًا ﴿۵۷﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِنَا سَوۡفَ نُصۡلِيهِمۡ نَارٗا كُلَّمَا نَضِجَتۡ جُلُودُهُم بَدَّلۡنَٰهُمۡ جُلُودًا غَيۡرَهَا لِيَذُوقُواْ ٱلۡعَذَابَۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمٗا
English
Those who disbelieve in Our Signs, We shall soon cause them to enter Fire. As often as their skins are burnt up, We shall give them in exchange other skins that they may taste the punishment. Surely, Allah is Mighty, Wise.
English Short Commentary
Those who disbelieve in Our Signs, We shall soon cause them to enter Fire. As often as their skins are burnt up, We shall give them in exchange other skins[619] that they may continue to taste the punishment. Surely, Allah is Mighty and Wise.
619. Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
(close)
English Five Volume Commentary
Those who disbelieve in Our Signs, We shall soon cause them to enter Fire. As often as their skins are burnt up, We shall give them in exchange other skins that they may taste the punishment. Surely, Allah is Mighty and Wise.[530]
530. Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up. (close)
اُردو
یقیناً وہ لوگ جنہوں نے ہماری آیات کا انکار کیا ہے ہم انہیں آگ میں داخل کریں گے۔ جب کبھی ان کے چمڑے گل جائیں گے ہم انہیں بدل کر دوسرے چمڑے دے دیں گے تاکہ وہ عذاب کو چکھیں۔ یقینا اللہ کامل غلبہ والا (اور) صاحبِ حکمت ہے۔
اُردو تفسیر صغیر
جن لوگوں نے ہماری آیات کا انکار کیا ہے ہم جلدی (ہی) انہیں آگ میں ڈالیں گے جب کبھی بھی ان کی کھالیں گل جائیں گی۔ ہم انہیں ان کے سوا اور کھالیں بدل کر دے دیں گے (اور ہم یہ) اس لئے (کریں گے) تا (کہ) وہ عذاب (کا مزا) چکھیں اللہ یقیناً غالب (اور) حکمت والا ہے۔
Français
En vérité, ceux qui ne croient pas à Nos Signes, Nous ne tarderons pas à les faire entrer dans un Feu. Aussi souvent que leur peau sera consumée, Nous leur en donnerons une autre en échange, afin qu’ils puissent continuer à goûter le châtiment. Assurément, Allāh est Puissant, Sage.
Español
A quienes no crean en Nuestros Signos los introduciremos pronto en el Fuego. En cuanto se les queme la piel, les daremos una piel nueva para que sientan el castigo. En verdad, Al-lah es Poderoso, Sabio.
Deutsch
Die Unseren Zeichen Glauben versagen, die werden Wir bald ins Feuer stoßen. Sooft ihre Haut verbrannt ist, geben Wir ihnen eine andere Haut, damit sie die Strafe auskosten. Wahrlich, Allah ist allmächtig, allweise.
وَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ سَنُدۡخِلُہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ؕ لَہُمۡ فِیۡہَاۤ اَزۡوَاجٌ مُّطَہَّرَۃٌ ۫ وَّ نُدۡخِلُہُمۡ ظِلًّا ظَلِیۡلًا ﴿۵۸﴾
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ سَنُدۡخِلُهُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ لَّهُمۡ فِيهَآ أَزۡوَٰجٞ مُّطَهَّرَةٞۖ وَنُدۡخِلُهُمۡ ظِلّٗا ظَلِيلًا
English
And those who believe and do good works, We shall make them enter Gardens through which streams flow, to abide therein for ever; therein shall they have pure spouses; and We shall admit them to a place of pleasant and plenteous shade.
English Short Commentary
And [a]those who believe and do good works, We shall make them enter Gardens through which streams flow, to abide therein for ever; therein shall they have pure spouses; and We shall admit them to a place of [b]plenteous shade.[620]
620. The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements. (close)
English Five Volume Commentary
And [a]those who believe and do good works, We shall make them enter Gardens through which streams flow, to abide therein forever; therein shall they have pure spouses; and We shall admit them to a place of pleasant and [b]plenteous shade.[531]
531. Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14). (close)
اُردو
اور وہ لوگ جو ایمان لائے اور نیک اعمال بجا لائے ان کو ہم ضرور ایسی جنّات میں داخل کریں گے جن کے دامن میں نہریں بہتی ہوں گی۔ وہ ان میں ہمیشہ ہمیش رہنے والے ہیں۔ ان میں ان کے لئے پاک بنائے ہوئے جوڑے ہوں گے۔ اور ہم انہیں گھنے سایوں میں داخل کریں گے۔
اُردو تفسیر صغیر
اور جو لوگ ایمان لائے ہیں اور انہوں نے نیک اعمال کیے ہیں انہیں ہم ضرور ایسے باغات میں داخل کریں گے جن کے نیچے نہریں بہتی ہیں وہ ہمیشہ ان میں رہتے چلے جائیں گے۔ ان کے لئے ان میں پاک بیویاں ہوں گی۔ اور ہم انہیں گھنے سایہ میں رہنے کے لئے داخل کریں گے۔
Français
Et ceux qui croient et font de bonnes œuvres, Nous les ferons entrer dans des Jardins sous lesquels coulent des rivières, pour qu’ils y demeurent à tout jamais ; ils y auront des conjoints/es purifiés/es par Nous ; et Nous les admettrons sous un ombrage dense.
Español
Pero a quienes crean y hagan buenas obras los introduciremos en jardines por los que corren ríos, para que habiten en ellos para siempre; allí tendrán conyuges purificadas por Nosotros; y los admitiremos en un lugar con una agradable y densa sombra.
Deutsch
Die aber glauben und gute Werke tun, die wollen Wir in Gärten führen, durch die Ströme fließen, darin sie ewig weilen und immerdar; dort sollen sie reine Gefährten und Gefährtinnen haben, und Wir gewähren ihnen Zutritt zu einem (Ort) wohltätigen und reichlichen Schattens.
اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تُؤَدُّوا الۡاَمٰنٰتِ اِلٰۤی اَہۡلِہَا ۙ وَ اِذَا حَکَمۡتُمۡ بَیۡنَ النَّاسِ اَنۡ تَحۡکُمُوۡا بِالۡعَدۡلِ ؕ اِنَّ اللّٰہَ نِعِمَّا یَعِظُکُمۡ بِہٖ ؕ اِنَّ اللّٰہَ کَانَ سَمِیۡعًۢا بَصِیۡرًا ﴿۵۹﴾
۞إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَٰنَٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرٗا

English
Verily, Allah commands you to make over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you! Allah is All-Hearing, All-Seeing.
English Short Commentary
Verily, Allah commands you to [c]give over the trusts[621] to those entitled to them, and that, when you judge between men, you judge with justice.[622] And surely excellent is that with which Allah admonishes you. Allah is All-Hearing, All-Seeing.
621. Authority or power to rule has been here described as a "trust" of the people in order to point out that it belongs to the people and is not the birthright of any individual or dynasty. The Qur’an disapproves of dynastic or hereditary rule and institutes instead a representative form of government. The Chief is to be elected; and in electing him the people are bidden to vote for one best fitted for the office. (close)
622. The Head of the Muslim State and all those persons who are entrusted with the duty of administration are enjoined to use their authority equitably and well. (close)
English Five Volume Commentary
Verily, Allah commands you to [c]make over the trusts to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is what Allah admonishes you with! Allah is All-Hearing, All-Seeing.[532]
532. Important Words:
امانات (trusts) is the plural of امانة which is derived from امن. They say امنه i.e. he trusted in him; he entrusted him with power and authority, control or a charge; he gave him a charge over a thing or person. امانة means, trustiness or faithfulness or fidelity; a thing committed to the care or trust of a person; a trust or deposit; a duty or task allotted to a person; the commandment of God given to His servants; a man’s family or household (Lane). The Holy Prophet is reported to have said that a position or office of authority is also an امانة or a trust (Muslim, ch. on Imarat).
Commentary:
As in the previous verses authority and dominion were promised to Muslims, the Quran in the present verse proceeds to bid them entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birth right of any particular individual or dynasty.
The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifah. They are warned that if in electing a Khalifah or a Chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifah or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the office. The Khalifah or the ruler in his turn is bidden to be fair and just in his administration fair to individuals, fair to communities and fair to the State as a whole.
The words, that you judge with justice, apply both to the head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well.
The addition of the Divine attributes of "All-Hearing and All-Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out His commandment, then instead of violating it, they should pray to God and He will hear their prayer and will see to it that they get their rights. (See General Introduction for the detailed discussion of the institution of Khilafat). (close)
اُردو
یقیناً اللہ تمہیں حکم دیتا ہے کہ تم امانتیں ان کے حقداروں کے سپرد کیا کرو اور جب تم لوگوں کے درمیان حکومت کرو تو انصاف کے ساتھ حکومت کرو۔ یقیناً بہت ہی عمدہ ہے جو اللہ تمہیں نصیحت کرتا ہے۔ یقیناً اللہ بہت سننے والا (اور) گہری نظر رکھنے والا ہے۔
اُردو تفسیر صغیر
اللہ تمہیں یقیناً (اس بات کا) حکم دیتا ہے کہ تم امانتیں ان کے مستحقوں کے سپرد کرو۔ اور (یہ کہ) جب تم لوگوں کے درمیان فیصلہ کرو تو عدل سے فیصلہ کرو اللہ جس بات کی تمہیں نصیحت کرتا ہے وہ یقیناً بہت (ہی) اچھی ہے۔ اللہ یقیناً بہت سننے والا (اور) دیکھنے والا ہے۔
Français
En vérité, Allāh vous commande de céder les charges à qui de droit, et quand vous jugez entre les hommes, de juger avec justice. Et assurément ce à quoi Allāh vous exhorte est excellent ; en vérité, Allāh entend tout et voit tout.
Español
En verdad, Al-lah os ordena devolver lo depositado a sus propietarios y que, cuando juzguéis entre hombres, lo hagáis con justicia. ¡Ciertamente es excelente aquello a lo que Al-lah os exhorta! Al-lah es quien todo lo oye y todo lo ve.
Deutsch
Allah gebietet euch, dass ihr die Treuhandschaft jenen übergebt, die ihrer würdig sind; und wenn ihr zwischen Menschen richtet, dass ihr richtet nach Gerechtigkeit. Fürwahr, herrlich ist, wozu Allah euch ermahnt. Allah ist allhörend, allsehend.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ اُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ فَاِنۡ تَنَازَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَ الرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ ؕ ذٰلِکَ خَیۡرٌ وَّ اَحۡسَنُ تَاۡوِیۡلًا ﴿٪۶۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا
English
O ye who believe! obey Allah, and obey His Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end.
English Short Commentary
O ye who believe! obey[623] Allah, and obey His Messenger and [a]those who are in authority among you. And [b]if you differ in anything refer it to Allah and His Messenger, if you are believers in Allah and the Last Day. That is best and most commendable in the end.
623. The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law amounts to obedience to God and His Messenger. The injunction embodied in the words, "refer it to Allah and His Messenger" may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the Sunnah and the Hadith. If, however, the Qur’an, the Sunnah and the Hadith are silent on the question, it should be left to those in whom is vested the authority to manage the affairs of Muslims. The verse seems to refer to matters concerning particularly the affairs of the State. The basic commandment in this respect is that all obedience to authority is subject to the obedience to God and His Messenger. In case, however, of differences and disputes regarding social matters, etc., to which the words if you differ seem to refer, the Muslims should be guided by Islamic Law and not by any other law. (close)
English Five Volume Commentary
O ye who believe! obey Allah, and obey His Messenger and [a]those who are in authority among you. And [b]if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end.[533]
533. Important Words:
اولی الامر (those in authority) is made up of two words: (1) اولی which is originally اولوا meaning, possessors of or possessing or having; and (2) امر meaning, rule, authority, command, affair or matter, etc. اولی الامر means: (1) those who possess or hold authority command or rule; and (2) the learned men who, as it were, possess authority in knowledge (Taj & Aqrab).
Commentary:
The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law is in reality obedience to God and His Messenger.
The clause, refer it to Allah and His Messenger, means that in case of difference, the matter should be referred to the Quran and the authentic Sunnah and Hadith of the Holy Prophet. The injunction may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case, the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the authentic Sunnah and Hadith. If, however, the Quran, the Sunnah and Hadith are silent on the question, it should be left in the hands of those in whom is vested the authority to manage the affairs of Muslims; and the latter are enjoined to abide by their decision even if they do not see eye to eye with them, because true obedience consists in obeying against one’s will and judgement. The words, refer it to Allah and His Messenger, may also mean that in case of a difference between the people and those in authority, the former are enjoined to do as Allah and His Messenger have bidden them to do on such occasions, i.e. that in such a case they should obey those in authority.
Primarily, however, the words, if you differ, do not refer to any differences between the rulers and the ruled but to disagreements arising among the ruled themselves. In this case the injunction embodied in the verse is that in matters pertaining to discipline and administration, Muslims should obey those in authority, but in disputes and differences regarding social matters, etc. they should be guided by the Law of Islam and not by other laws. This is the interpretation which Ibn Kathir (iii. 130-31) has adopted and which is in keeping with the context. The next verse also refers only to disputes among the ruled, and not to those between rulers and ruled.
The words, those in authority, in their wider significance include even such non-Muslims as may happen to be in authority over Muslims. In this case the additional words منکم would not mean "from among you" but simply "among you", i.e. "over you". The practice of the Holy Prophet as well as his sayings make it clear that in secular matters Muslims should obey even such of their rulers as are not Muslims. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کی اطاعت کرو اور رسول کی اطاعت کرو اور اپنے حکام کی بھی۔ اور اگر تم کسی معاملہ میں (اُولُوالامر سے) اختلاف کرو تو ایسے معاملے اللہ اور رسول کی طرف لَوٹا دیا کرو اگر (فی الحقیقت) تم اللہ پر اور یومِ آخر پر ایمان لانے والے ہو۔ یہ بہت بہتر (طریق) ہے اور انجام کے لحاظ سے بہت اچھا ہے۔
اُردو تفسیر صغیر
اے ایماندارو! اللہ کی اطاعت کرو اور رسول کی اور اپنے فرمانرواٶں کی بھی اطاعت کرو‘ پھر اگر تم (حکام سے) کسی امر میں اختلاف کرو تو اگر تم اللہ اور پیچھے آنے والے دن پر ایمان رکھتے ہو تو اسے اللہ اور رسول کی طرف لوٹا دو (اور ان کے حکم کی روشنی میں معاملہ طے کرو( یہ (بات) بہتر اور انجام کے لحاظ سے زیادہ اچھی ہے۔
Français
Ô vous qui croyez ! obéissez à Allāh et obéissez au Messager, et à ceux qui ont de l’autorité sur vous ; et si vous êtes en litige sur n’importe quelle question, référez-la à Allāh et au Messager, si vous croyez en Allāh et au Jour Dernier. Cela vaut mieux et est excellent par rapport au résultat.
Español
¡Oh vosotros, los que creéis! obedeced a Al-lah, a Su Mensajero y a los que tienen autoridad sobre vosotros. Y si disputáis respecto a cualquier asunto, sometedlo a Al-lah y al Mensajero, si sois creyentes en Al-lah y en el Último Día. Esto es al final lo mejor y más recomendable.
Deutsch
O die ihr glaubt, gehorchet Allah und gehorchet dem Gesandten und denen, die Befehlsgewalt unter euch haben. Und wenn ihr in etwas uneins seid, so bringet es vor Allah und den Gesandten, so ihr an Allah glaubt und an den Jüngsten Tag. Das ist das Beste und am Ende auch das Empfehlenswerteste.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یَزۡعُمُوۡنَ اَنَّہُمۡ اٰمَنُوۡا بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَ مَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ یُرِیۡدُوۡنَ اَنۡ یَّتَحَاکَمُوۡۤا اِلَی الطَّاغُوۡتِ وَ قَدۡ اُمِرُوۡۤا اَنۡ یَّکۡفُرُوۡا بِہٖ ؕ وَ یُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّضِلَّہُمۡ ضَلٰلًۢا بَعِیۡدًا ﴿۶۱﴾
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓاْ إِلَى ٱلطَّـٰغُوتِ وَقَدۡ أُمِرُوٓاْ أَن يَكۡفُرُواْ بِهِۦۖ وَيُرِيدُ ٱلشَّيۡطَٰنُ أَن يُضِلَّهُمۡ ضَلَٰلَۢا بَعِيدٗا
English
Dost thou not know of those who pretend that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgment from the rebellious, although they were commanded not to obey them. And Satan desires to lead them far astray.
English Short Commentary
Hast thou not seen those who assert that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgment from the Evil One, although they were commanded not to obey him. And Satan desires to lead them far astray.
English Five Volume Commentary
Dost thou not know of those who pretend that they believe in what has been revealed to thee and what has been revealed before thee? They desire to seek judgement from the rebellious, although they were commanded not to obey them. And Satan desires to lead them astray far away from the right path.[534]
534. Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites. (close)
اُردو
کیا تُو نے ان لوگوں کے حال پر نظر کی ہے جو گمان کرتے ہیں کہ وہ اس پر ایمان لے آئے ہیں جو تجھ پر اتارا گیا اور اس پر بھی جو تجھ سے پہلے اتارا گیا۔ وہ چاہتے ہیں کہ فیصلے شیطان سے کروائیں جبکہ انہیں حکم دیا گیا تھا کہ وہ اس کا انکار کریں۔ اور شیطان یہ چاہتا ہے کہ وہ اُنہیں دُور کی گمراہی میں بہکا دے۔
اُردو تفسیر صغیر
کیا تو نے ان لوگوں کا حال نہیں دیکھا جو دعویٰ کرتے ہیں کہ جو (کچھ) تیری طرف نازل کیا گیا ہے اور (نیز) جو تجھ سے پہلے نازل کیا گیا تھا وہ اس پر ایمان لے آئے ہیں اور باوجود اس کے کہ ان کو حکم دیا گیا تھا کہ سرکشوں سے فیصلہ نہ کرائیں اور ان کے کہے پر نہ چلیں وہ چاہتے ہیں کہ انہی سے فیصلہ کرائیں کیونکہ شیطان چاہتا ہے کہ انہیں خطرناک گمراہی میں ڈال دے۔
Français
N’as-tu pas entendu parler de ceux qui prétendent croire à ce qui t’a été révélé et à ce qui a été révélé avant toi ? Ils désirent demander un jugement du Malin, quoiqu’ils aient reçu l’ordre de le nier. Et Satan veut les conduire loin dans l’égarement.
Español
¿No has visto a quienes pretenden creer en lo que te ha sido revelado y en lo revelado antes que a ti? Desean que los rebeldes dicten sentencia, aunque se les ordenó que no los obedecieran. Pero Satanás desea extraviarlos muy lejos.
Deutsch
Weißt du nicht von denen, die vorgeben zu glauben, was zu dir hinabgesandt worden und was vor dir hinabgesandt worden ist? Sie wollen den Rechtsspruch bei den Frevlern suchen, wiewohl ihnen befohlen ward, nicht auf jene zu hören; denn Satan will sie in die weite Irre führen.
وَ اِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَ اِلَی الرَّسُوۡلِ رَاَیۡتَ الۡمُنٰفِقِیۡنَ یَصُدُّوۡنَ عَنۡکَ صُدُوۡدًا ﴿ۚ۶۲﴾
وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاْ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيۡتَ ٱلۡمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودٗا
English
And when it is said to them, ‘Come ye to what Allah has sent down and to His Messenger,’ thou seest the hypocrites turn away from thee with aversion.
English Short Commentary
And [a]when it is said to them, ‘Come ye to what Allah has sent down and to His Messenger,’ thou seest the hypocrites turn away from thee with aversion.
English Five Volume Commentary
And [a]when it is said to them, ‘Come ye to what Allah has sent down and to His Messenger,’ thou seest the hypocrites turn away from thee with aversion.
اُردو
اور جب ان سے کہا جاتا ہے کہ اس کی طرف آؤ جو اللہ نے اتارا ہے اور رسول کی طرف آؤ تو منافقوں کو تُو دیکھےگا کہ وہ تجھ سے بہت پرے ہٹ جاتے ہیں۔
اُردو تفسیر صغیر
اور جب ان سے کہا جاتا ہے کہ جو کچھ اللہ نے اتارا ہے‘ اس کی طرف اور رسول کی طرف آٶ تو تو منافقوں کو دیکھتا ہے کہ وہ تجھ سے بالکل پیچھے ہٹ جاتے ہیں۔
Français
Et lorsqu’on leur dit : « Venez vers ce qu’Allāh a fait descendre et vers le Messager, » tu vois les hypocrites s’écarter bien loin de toi.
Español
Y cuando se les dice: “Volved a lo que Al-lah ha revelado y a Su Mensajero”, ves cómo los hipócritas se apartan de ti con desdén.
Deutsch
Und wenn ihnen gesagt wird: "Kommt her zu dem, was Allah herabgesandt hat, und zu dem Gesandten", siehst du die Heuchler sich in Widerwillen von dir abwenden.
فَکَیۡفَ اِذَاۤ اَصَابَتۡہُمۡ مُّصِیۡبَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ثُمَّ جَآءُوۡکَ یَحۡلِفُوۡنَ ٭ۖ بِاللّٰہِ اِنۡ اَرَدۡنَاۤ اِلَّاۤ اِحۡسَانًا وَّ تَوۡفِیۡقًا ﴿۶۳﴾
فَكَيۡفَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ ثُمَّ جَآءُوكَ يَحۡلِفُونَ بِٱللَّهِ إِنۡ أَرَدۡنَآ إِلَّآ إِحۡسَٰنٗا وَتَوۡفِيقًا
English
Then how is it that when an affliction befalls them because of what their hands have sent on before them, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and reconciliation?’
English Short Commentary
Then how is it that when an affliction befalls them because of what their hands have sent on before, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and conciliation.’
English Five Volume Commentary
Then how is it that when an affliction befalls them because of what their hands have sent on before them, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and reconciliation?’[535]
535. Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority. (close)
اُردو
پھر انہیں کیا ہو جاتا ہے جب اُن پر کوئی مصیبت ٹوٹتی ہے، بسبب اس کے جو اُن کے ہاتھوں نے آگے بھیجا۔ تب وہ تیرے پاس اللہ کی قسمیں کھاتے ہوئے آتے ہیں کہ ہمارا تو احسان کرنے اور اصلاح کرنے کے سوا کوئی ارادہ نہ تھا۔
اُردو تفسیر صغیر
پھر (یہ) کیوں (ہوتا ہے کہ) جب ان پر ان کے افعال کے نتیجہ میں کوئی مصیبت آتی ہے تو وہ (گھبرا جاتے ہیں اور) تیرے پاس اللہ کی قسمیں کھاتے ہوئے آتے ہیں کہ ہم نے تو صرف نیک سلوک اور صلح کرانے کا ارادہ کیا تھا۔
Français
Alors comment se fait-il que lorsqu’un malheur les frappe par suite de ce que leurs mains ont envoyé devant eux, ils viennent à toi en jurant par Allāh en disant : « Nous ne voulions rien faire d’autre qu’un acte de bonté et de conciliation. »
Español
Si es así, ¿por qué cuando se abate la desgracia sobre ellos, debido a lo que sus propias manos hicieron antes, acuden a ti jurando por Al-lah y diciendo: “No queríamos más que un acto de amabilidad y de concordia”?
Deutsch
Nun aber, wenn ein Unheil sie trifft für ihre Taten, kommen sie zu dir, schwörend bei Allah: "Wir wollten ja nur Gutes und Versöhnliches."
اُولٰٓئِکَ الَّذِیۡنَ یَعۡلَمُ اللّٰہُ مَا فِیۡ قُلُوۡبِہِمۡ ٭ فَاَعۡرِضۡ عَنۡہُمۡ وَ عِظۡہُمۡ وَ قُلۡ لَّہُمۡ فِیۡۤ اَنۡفُسِہِمۡ قَوۡلًۢا بَلِیۡغًا ﴿۶۴﴾
أُوْلَـٰٓئِكَ ٱلَّذِينَ يَعۡلَمُ ٱللَّهُ مَا فِي قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِيٓ أَنفُسِهِمۡ قَوۡلَۢا بَلِيغٗا
English
These are they, the secrets of whose hearts Allah knows well. So turn away from them and admonish them and speak to them an effective word concerning their own selves.
English Short Commentary
These are they, the secrets of whose hearts Allah knows well. So turn away from them and admonish them and speak to them an effective word concerning themselves.[624]
624. The Prophet was enjoined to deal kindly with the Hypocrites. They were not yet beyond redemption. It was possible that they might one day see the error of their ways and become sincere and true Muslims. War was never waged against them. (close)
English Five Volume Commentary
These are they, the secrets of whose hearts Allah knows well. So turn away from them and admonish them and speak to them an effective word concerning their own selves.[536]
536. Commentary:
In the words, speak to them an effective word, the Prophet is enjoined to deal kindly with hypocrites. The injunction is to the effect that God knows that the hearts of hypocrites are afflicted with the disease of hypocrisy but He gives them respite that they may repent and mend their ways. The Prophet was also to treat them leniently and not punish them for their secret doings against Islam. They were not yet beyond redemption. It was possible they might one day see the error of their ways and become sincere and true Muslims. (close)
اُردو
یہ وہ لوگ ہیں جن کے دلوں کا حال اللہ خوب جانتا ہے۔ پس ان سے اِعراض کر اور انہیں نصیحت کر اور انہیں ایسی بات کہہ جو اُن کے نفسوں پر گہرا اثر چھوڑنے والی ہو۔
اُردو تفسیر صغیر
یہ وہ لوگ ہیں کہ جو (کچھ) ان کے دلوں میں ہے اللہ اسے (خوب) جانتا ہے۔ پس تو ان سے اعراض کر۔ اور انہیں نصیحت کر۔ اور انہیں ان کے نفوس کے متعلق موثر بات کہہ۔
Français
Ce sont ceux dont Allāh connaît ce qui est dans leurs cœurs. Alors détourne-toi d’eux, admoneste-les et dis-leur une parole efficace les concernant.
Español
En cuanto a ellos, Al-lah conoce muy bien los secretos de sus corazones. Apártate pues de ellos, exhórtales y dirígeles palabras persuasivas respecto a si mismos.
Deutsch
Diese sind es, von denen Allah wohl weiß, was in ihren Herzen ist. So wende dich ab von ihnen und ermahne sie und sprich ein eindringliches Wort zu ihnen über sie selbst.