اِلَّا الَّذِیۡنَ تَابُوۡا مِنۡ قَبۡلِ اَنۡ تَقۡدِرُوۡا عَلَیۡہِمۡ ۚ فَاعۡلَمُوۡۤا اَنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿٪۳۵﴾
إِلَّا ٱلَّذِينَ تَابُواْ مِن قَبۡلِ أَن تَقۡدِرُواْ عَلَيۡهِمۡۖ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
English
Except those who repent before you have them in your power. So know that Allah is Most Forgiving, Merciful.
English Short Commentary
Except those [a]who repent before you have them in your power. So know that Allah is Most Forgiving, Merciful.[742]
742. This and the preceding verse refer not to ordinary dacoits and robbers but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. The inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their evil deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State (close)
English Five Volume Commentary
Except those [b]who repent before you have them in your power. So know that Allah is Most Forgiving and Merciful.[670]
670. Commentary:
This and the preceding verse refer, not to ordinary dacoits and robbers, as is wrongly assumed by some, but to rebels and those miscreants who make aggressive war upon the Muslim State, as is clear from the words, who wage war against Allah and His Messenger. This inference finds further support from the fact that the present verse promises amnesty to offenders if they repent. But obviously those who commit heinous offences against individuals or against society, such as dacoits, robbers and thieves, cannot, in ordinary circumstances, be pardoned by the State even if they repent. They must suffer the penalty of their wicked deeds as prescribed by the Law. Surely, repentance may secure for them pardon from God, but the powers of the State are limited in this respect. Political offenders, however, may be forgiven if they repent and desist from further acts of rebellion and other offences against the State. (close)
اُردو
سوائے ان لوگوں کے جو اس سے پیشتر توبہ کر لیں کہ تم ان پر غالب آ جاؤ۔ پس جان لو کہ اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
مگر وہ لوگ جو پیشتر اس کے کہ تم ان پر قابو پاٶ‘ توبہ کر لیں تو جان لو کہ اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے (اسی وجہ سے اس نے توبہ کرنے والوں کو سزا سے محفوظ کر دیا ہے۔)
Français
Excepté ceux qui se repentent avant que vous les ayez en votre pouvoir. Sachez donc qu’Allāh est Très-Pardonnant , Miséricordieux.
Español
Excepto quienes se arrepientan antes de caer en vuestras manos. Sabed, pues, que Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Außer jenen, die bereuen, noch ehe ihr sie in eurer Gewalt habt. So wisset, dass Allah allvergebend, barmherzig ist.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ ابۡتَغُوۡۤا اِلَیۡہِ الۡوَسِیۡلَۃَ وَ جَاہِدُوۡا فِیۡ سَبِیۡلِہٖ لَعَلَّکُمۡ تُفۡلِحُوۡنَ ﴿۳۶﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَٰهِدُواْ فِي سَبِيلِهِۦ لَعَلَّكُمۡ تُفۡلِحُونَ
English
O ye who believe! fear Allah and seek the way of approach unto Him and strive in His way that you may prosper.
English Short Commentary
O ye who believe! fear Allah and [b]seek the means of approach[743] unto Him and [c]strive in His way that you may prosper.
743. Wasilah signifies, a means of access to a thing; honourable rank with a king; degree; affinity, a tie or connection (Lane). The word does not mean "an intermediary between God and man." This latter meaning is not only unsupported by the usage of the Arabic language, but is also opposed to the Qur’an and the sayings of the Holy Prophet. The prayer after the usual 'Call to Prayer' includes the words, "O God! Give Muhammad Wasilah," meaning that God may vouchsafe to the Prophet increasing nearness to Himself, and not that the Prophet may have someone to act as intermediary between him and God. (close)
English Five Volume Commentary
O ye who believe fear Allah and [a]seek the way of approach unto Him and [b]strive in His way that you may prosper.[671]
671. Important Words:
الوسیلة (way of approach) is the noun-infinitive from وسل. They say وسل الی الله بعمل i.e. he did a deed by which he became near to God. وسل الیه بکذا means, he sought to bring himself near to him, or to approach or gain access to him, or to advance himself in his favour. وسیلة therefore, signifies, a means of access to a thing; a means of becoming near to, or intimate with, a thing or person; honourable rank with a king; degree; affinity; a tie or connection (Lane).
Commentary:
It is wrong to interpret the word الوسیلة as meaning "an intermediary between man and God"; such an interpretation is not only unsupported by the usage of the Arabic language, but is also opposed to the teachings of the Quran and the sayings of the Holy Prophet. The Quran says that those whom people invoke beside God and whom they desire to make intermediaries between themselves and God, in order to attain His nearness, are themselves in need of attaining His nearness (17:58). The Holy Prophet is also reported to have said: "Ask for وسیلة(nearness of God) for me", i.e. pray to God that He may grant me His special nearness. The prayer after the usual call to Prayer includes the words, "O God! give Muhammad wasilah", meaning that God may vouchsafe to the Prophet increasingly greater nearness to Himself, and not that he may have someone to act as intermediary between him and God. The words that follow, viz. strive in His way, also point to the same interpretation; for they describe the means by which the nearness of God may be attained. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کا تقویٰ اختیار کرو اور اس کے قرب کا وسیلہ ڈھونڈو اور اس کی راہ میں جہاد کرو تاکہ تم کامیاب ہو۔
اُردو تفسیر صغیر
اے ایمان دارو! اللہ کا تقویٰ اختیار کرو اور اس کے حضور میں قرب (حاصل کرنے کی راہیں) ڈھونڈو اور اس کی راہ میں کوشش کرو تا کہ تم کامیاب ہو جاٶ۔
Français
Ô vous qui croyez ! Craignez Allāh et cherchez le moyen de vous approcher de Lui, et faites des efforts dans Sa voie afin de pouvoir prospérer.
Español
¡Oh vosotros, los que creéis! temed a Al-lah y buscad la manera de acercaros a Él y luchad por Su causa para que prosperéis.
Deutsch
O die ihr glaubt, fürchtet Allah und suchet den Weg der Vereinigung Ihm und strebet auf Seinem Wege, auf dass ihr Erfolg habt.
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّ مِثۡلَہٗ مَعَہٗ لِیَفۡتَدُوۡا بِہٖ مِنۡ عَذَابِ یَوۡمِ الۡقِیٰمَۃِ مَا تُقُبِّلَ مِنۡہُمۡ ۚ وَ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۳۷﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا وَمِثۡلَهُۥ مَعَهُۥ لِيَفۡتَدُواْ بِهِۦ مِنۡ عَذَابِ يَوۡمِ ٱلۡقِيَٰمَةِ مَا تُقُبِّلَ مِنۡهُمۡۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ
English
Surely, if those who disbelieve had all that is in the earth and as much over again, to ransom themselves therewith from the punishment of the Day of Resurrection, it would not be accepted from them; and they shall have a painful punishment.
English Short Commentary
Surely, if [d]those who disbelieve had all that is in the earth and as much over again to ransom themselves therewith from the punishment of the Day of Resurrection, it would not be accepted from them; and they shall have a painful punishment.
English Five Volume Commentary
Surely, if [a]those who disbelieve had all that is in the earth and as much over again, to ransom themselves therewith from the punishment of the Day of Resurrection, it would not be accepted from them; and they shall have a painful punishment.
اُردو
یقیناً وہ لوگ جنہوں نے کفر کیا اگر وہ سب کچھ جو زمین میں ہے اُن کا ہوتا بلکہ اس کے علاوہ اس جیسا اور بھی تاکہ وہ اُسے قیامت کے دن کے عذاب سے بچنے کے لئے فدیہ میں دے سکتے تو بھی ان سے وہ قبول نہ کیا جاتا اور اُن کے لئے بہت دردناک عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
جو لوگ کافر ہیں اگر زمین میں جو کچھ (بھی پایا جاتا) ہے (وہ) سب اور اتنا (ہی) اس کے ساتھ (اور مال بھی) ان کے پاس ہوتا تاکہ وہ قیامت کے دن کے عذاب کے بدلہ میں اسے دے دیتے تو بھی وہ ان کی طرف سے قبول نہ کیا جاتا اور ان کے لئے دردناک عذاب (مقدر) ہے۔
Français
Assurément si ceux qui ne croient pas possédaient tout ce qui se trouve sur la terre, et autant encore, pour se racheter du châtiment du Jour de la Résurrection, cela ne serait pas accepté d’eux ; et ils auront un châtiment douloureux.
Español
Por cierto que si los incrédulos tuviesen todo lo que hay en la tierra, e incluso otro tanto, para rescatarse con ello del castigo el Día de la Resurrección, no se les aceptaría; y sufrirán un castigo doloroso.
Deutsch
Wahrlich, die Ungläubigen – hätten sie auch alles, was auf der Erde ist, und dann nochmals so viel, um sich damit von der Strafe loszukaufen am Tage der Auferstehung, es würde doch nicht von ihnen angenommen werden; und ihnen wird eine schmerzliche Strafe.
یُرِیۡدُوۡنَ اَنۡ یَّخۡرُجُوۡا مِنَ النَّارِ وَ مَا ہُمۡ بِخٰرِجِیۡنَ مِنۡہَا ۫ وَ لَہُمۡ عَذَابٌ مُّقِیۡمٌ ﴿۳۸﴾
يُرِيدُونَ أَن يَخۡرُجُواْ مِنَ ٱلنَّارِ وَمَا هُم بِخَٰرِجِينَ مِنۡهَاۖ وَلَهُمۡ عَذَابٞ مُّقِيمٞ
English
They will wish to come out of the Fire, but they will not be able to come out of it, and they shall have a lasting punishment.
English Short Commentary
They would wish to come out of the Fire, but they will not be able to come out of it and they shall have a lasting punishment.
English Five Volume Commentary
They will wish to come out of the Fire, but they will not be able to come out of it, and they shall have a lasting punish-ment.[671A]
671A. Commentary:
The word مقیم rendered here as "lasting" does not mean "never ending" but simply very long and not merely transitory. See also 11:108, 199. (close)
اُردو
وہ چاہیں گے کہ آ گ سے نکل جائیں جبکہ وہ ہرگز اُس سے نکل نہ سکیں گے اور ان کے لئے ایک ٹھہر جانے والا عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
وہ آگ سے نکلنا چاہیں گے مگر ہرگز اس سے نکل نہیں سکیں گے اور ان کے لئے ایک قائم رہنے والا عذاب (مقدر) ہے۔
Français
Ils voudront sortir du Feu, mais ils ne pourront pas en sortir et leur châtiment durera longtemps.
Español
Querrán salir del Fuego, pero no podrán salir, y sufrirán un castigo duradero.
Deutsch
Sie möchten wohl dem Feuer entrinnen, doch sie werden nicht daraus entrinnen können, und ihre Pein wird immerwährend sein.
وَ السَّارِقُ وَ السَّارِقَۃُ فَاقۡطَعُوۡۤا اَیۡدِیَہُمَا جَزَآءًۢ بِمَا کَسَبَا نَکَالًا مِّنَ اللّٰہِ ؕ وَ اللّٰہُ عَزِیۡزٌ حَکِیۡمٌ ﴿۳۹﴾
وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَٰلٗا مِّنَ ٱللَّهِۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
English
And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment from Allah. And Allah is Mighty, Wise.
English Short Commentary
And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment[744] from Allah. And Allah is Mighty, Wise.
744. Whereas in this verse the words the man who steals have been put before the words the woman who steals because stealing is more common among men than among women, in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication can more easily be proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Qur’an, as shown elsewhere, but also an intelligent order in its words. The punishment prescribed for stealing may appear to be too severe. But human experience shows that punishment, if it is to be deterrent, should be exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. He certainly is a good surgeon who does not hesitate to amputate a rotten limb to save the whole body. In the heyday of Islam there were extremely rare cases of the cutting of hands of thieves because the punishment prescribed was deterrent and was put in force. Even today incidents of theft are very rare in Arabia where punishment for theft prescribed by the Qur’an is in force. In order to arrive at a right understanding of the nature of this punishment, it is necessary to know both the literal and metaphorical use of the two words used here, viz. Qat’ and Yad. The Arabic expression Qata‘a-hu bil-Hujjati, means, he silenced him with argument (Lane). And Yad among other things means, the power and capacity to do a certain thing. Thus the phrase, Qata‘a Yada-hu, metaphorically means, he deprived him of the power to do the thing; or he restrained him from doing it. See also 12:32. In view of this signification of the two words the Arabic expression used in the verse may mean, "deprive them of the power to commit theft or employ any practical means calculated to restrain them from committing theft." Taking the verse literally the punishment prescribed in the verse is maximum punishment, and maximum punishment is awarded in extreme cases only, the lesser punishment being the adoption of any practical means by which the offender is deprived of the capacity of, or restrained from, committing the offence. In awarding the punishment the nature and scope of all the attending circumstances are also to be taken into consideration. Moreover, the use of the word as-Sariq which is a noun (instead of the verb Saraqa—he stole) implying the sense of intensiveness signifies an habitual thief or one addicted to theft, is worthy of special consideration. Scholars differ as to the amount of money or property stolen for which the prescribed punishment is to be imposed. Whereas according to some traditions it is three dirhams or a quarter of a dinar, according to others the hand is not to be cut off for stealing fruit on a tree or when theft is committed in the course of journey (Dawud). Imam Abu Hanifah holds it to be ten dirhams, while Imam Malik and Imam Shafi’i consider three dirhams to be the least amount. This disagreement among theologians shows that much discretion is left to the judge who awards the punishment regarding its form and scope. (close)
English Five Volume Commentary
And as for the man who steals and the woman who steals, cut off their hands in retribution of their offence as an exemplary punishment from Allah. And Allah is Mighty, Wise.[672]
672. Commentary:
In this verse the words, the man who steals, have been put before the words, the woman who steals, because stealing is more common among men than among women, while in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication is generally more easily proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Quran, as shown elsewhere, but also an intelligent order in its words as well.
The punishment prescribed for a thief in this verse may appear to be too severe in the sight of those who are swayed by false sentiments. But the experience of the world shows that punishment, if it is to be deterrent, should be severe and exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. The God of Islam would not make Muslims spoilt children. When Islam was in power, there were very few cases of the cutting-off of the hands of thieves for the obvious reason that in view of the deterrent punishment prescribed by Islam there were very few cases of theft. Nowadays, however, when false sentiment prevails, thieves are given a light punishment, with the result that cases of theft are appallingly on the increase. He is certainly not a good surgeon who hesitates to amputate a rotten limb and thereby destroys the whole body.
As for the definition of the word ید (hand) ‘Ali, Son-in-law and Fourth Successor of the Holy Prophet, holds that only the fingers of a thief are to be cut off (Ma‘ani, vol. ii, p. 304); while most scholars are of the view that the hand is to be cut off at the wrist.
Theologians differ as to the least amount of money or property stolen for which the prescribed punishment is to be inflicted. Imam Abu Hanifah held it to be ten dirhams, while Imam Malik and Imam Shafi‘i considered three dirhams or a quarter of a dinar to be the least amount, dirham and dinar being old silver and gold coins respectively. Both the above views are based on different interpretations of the sayings of the Holy Prophet.
A dirham or a drachm (dram) is believed to be one-sixteenth part of an oz. in avoirdupois weight or one-eighth part of an ounce in apothecaries weight, while a dinar is equal to 71 and a half barley-corns (Lane and New Standard Dictionary). (close)
اُردو
اور چور مَرد اور چور عورت سو دونوں کے ہاتھ کاٹ دو اُس کی جزا کے طور پر جو انہوں نے کمایا (یہ) اللہ کی طرف سے بطور عبرت (ہے) اور اللہ کامل غلبہ والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
اور جو مرد چور ہو اور جوعورت چور ہو ان دونوں کے ہاتھ اس (جرم) کے بدلہ میں جس کے وہ مرتکب ہوئے ہیں کاٹ دو۔ (یہ) اللہ کی طرف سے سزا کے طور پر (ہے) اور اللہ غالب (اور) حکمت والا ہے۔
Français
Et concernant le voleur et la voleuse, tranchez-leur les mains en rétribution de leur offense et comme châtiment infligé par Allāh pour l’exemple, et Allāh est Puissant et Sage.
Español
Y en cuanto al ladrón y a la ladrona, cortadle las manos en pago de su delito, como castigo ejemplar de Al-lah. Pues Al-lah es Poderoso, Sabio.
Deutsch
Der Dieb und die Diebin – schneidet ihnen die Hände ab, als Vergeltung für das, was sie begangen, und als abschreckende Strafe von Allah. Und Allah ist allmächtig, allweise.
فَمَنۡ تَابَ مِنۡۢ بَعۡدِ ظُلۡمِہٖ وَ اَصۡلَحَ فَاِنَّ اللّٰہَ یَتُوۡبُ عَلَیۡہِ ؕ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۴۰﴾
فَمَن تَابَ مِنۢ بَعۡدِ ظُلۡمِهِۦ وَأَصۡلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ
English
But whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving, Merciful.
English Short Commentary
But [a]whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving and Merciful.
English Five Volume Commentary
But [a]whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving and Merciful.
اُردو
پس جو بھی اپنے ظلم کرنے کے بعد توبہ کرے اور اصلاح کرے تو یقیناً اللہ اس پر توبہ قبول کرتے ہوئے جھکے گا۔ یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور جو شخص اپنے ظلم کرنے کے بعد توبہ کرلے اور اصلاح (بھی) کر لے تو اللہ اس پر یقیناً فضل کرے گا اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Mais quant à celui qui se repent et s’amende après sa faute, alors Allāh Se tournera assurément vers lui avec clémence, car Allāh est en vérité Très-Pardonnant, Miséricordieux.
Español
Pero quien se arrepiente después de su trasgresión y se enmienda, Al-lah en verdad se volverá hacia él con misericordia; ciertamente, Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Wer aber nach seiner Sünde bereut und sich bessert, gewiss, ihm wird Sich Allah gnädig zukehren, denn Allah ist allvergebend, barmherzig.
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ لَہٗ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ یُعَذِّبُ مَنۡ یَّشَآءُ وَ یَغۡفِرُ لِمَنۡ یَّشَآءُ ؕ وَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿۴۱﴾
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يُعَذِّبُ مَن يَشَآءُ وَيَغۡفِرُ لِمَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
English
Dost thou not know that Allah is He to Whom belongs the kingdom of the heavens and the earth? He punishes whom He pleases and forgives whom He pleases; and Allah has power to do all things.
English Short Commentary
Dost thou not know that Allah is He to Whom belongs the [b]Kingdom of the heavens and the earth? He punishes whom He pleases and forgives whom He pleases; and Allah has power over all things.[745]
745. Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees. (close)
English Five Volume Commentary
Dost thou not know that[b] Allah is He to Whom belongs the kingdom of the heavens and the earth? He punishes whom He pleases and forgives whom He pleases; and Allah has power to do all things.[672A]
672A. Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman). (close)
اُردو
کیاتُو نہیں جانتا کہ اللہ ہی ہے جس کی آسمانوں اور زمین کی بادشاہی ہے۔ وہ جسے چاہتا ہے عذاب دیتا ہے اور جسے چاہتا ہے بخش دیتا ہے۔ اور اللہ ہر چیزپر جسے وہ چاہے دائمی قدرت رکھتا ہے۔
اُردو تفسیر صغیر
کیا تجھے معلوم نہیں کہ اللہ وہ (ذات) ہے کہ آسمانوں اور زمین کی حکومت اسی کی ہے وہ جسے (عذاب دینا) پسند کرتا ہے عذاب دیتا ہے اور جسے (معاف کرنا) پسند کرتا ہے بخش دیتا ہے اور اللہ ہر (اس) امر پر (جس کا وہ ارادہ کرے) پوری طرح قادر ہے۔
Français
Ne sais-tu donc pas que c’est à Allāh qu’appartient le royaume des cieux et de la terre ? Il châtie qui Il veut et pardonne à qui Il veut, et Allāh a le pouvoir de faire tout ce qu’Il veut.
Español
¿Ignoras acaso que Al-lah es Aquel a Quien pertenece el Reino de los cielos y la tierra? Él castiga a quien desea y perdona a quien Le place; pues Al-lah tiene poder para hacer todas las cosas.
Deutsch
Weißt du nicht, dass es Allah ist, Dem das Königreich der Himmel und der Erde allein gehört? Er straft, wen Er will, und Er vergibt, wem Er will; und Allah ist mächtig über alle Dinge.
یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسَارِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوَاہِہِمۡ وَ لَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۚۛ وَ مِنَ الَّذِیۡنَ ہَادُوۡا ۚۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ ۙ لَمۡ یَاۡتُوۡکَ ؕ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۚ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَ اِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ؕ وَ مَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡئًا ؕ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ؕ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۚۖ وَّ لَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ ﴿۴۲﴾
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٰهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡۛ وَمِنَ ٱلَّذِينَ هَادُواْۛ سَمَّـٰعُونَ لِلۡكَذِبِ سَمَّـٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُۥ فَلَن تَمۡلِكَ لَهُۥ مِنَ ٱللَّهِ شَيۡـًٔاۚ أُوْلَـٰٓئِكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ
English
O Messenger! let not those grieve thee who hastily fall into disbelief — those who say with their mouths, ‘We believe,’ but their hearts believe not. And among the Jews too are those who would fondly listen to any lie — who listen for conveying it to another people who have not come to thee. They pervert words after their being put in their right places, and say, ‘If you are given this, then accept it, but if you are not given this, then beware!’ And as for him whom Allah desires to try, thou shalt not avail him aught against Allah. These are they whose hearts Allah has not been pleased to purify; they shall have disgrace in this world, and in the Hereafter they shall have a severe punishment.
English Short Commentary
O Messenger! let not those grieve thee who hasten to fall into disbelief—those who say with their mouths, ‘We believe,’ but their hearts believe not. And among the Jews too are those who would fondly [a]listen to any lie[746]— who listen for conveying it to other people who have not come to thee. They [b]pervert words after their being put in their right places; and say, ‘If you are given this, then accept it, but if you are not given this, then keep away from it.’ And as for him whom Allah desires to try, thou shalt not avail him aught against Allah. These are they whose hearts Allah has not been pleased to purify; they shall have disgrace in this world, and in the Hereafter they shall have a severe punishment.
746. The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet. (close)
English Five Volume Commentary
O Messenger of Ours, let not those grieve thee who hastily fall into disbelief—those who say with their mouths, ‘We believe,’ but their hearts believe not. And among the Jews too are those who would fondly listen to any lie—[a]who listen for conveying it to another people who have not come to thee. [b]They pervert words after their being put in their right places, and say, ‘If you are given this, then accept it, but if you are not given this, then beware!’ And as for him whom Allah desires to try, thou shalt not avail him aught against Allah. These are they whose hearts Allah has not been pleased to purify; they shall have disgrace in this world, and in the Hereafter they shall have a severe punishment.[673]
673. Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true. (close)
اُردو
اے رسول! تجھے وہ لوگ غمگین نہ کریں جو کفر میں تیزی سے بڑھ رہے ہیں ، یعنی وہ جو اپنے مونہوں سے کہتے ہیں کہ ہم ایمان لے آئے حالانکہ ان کے دل ایمان نہیں لائے تھے، نیز وہ لوگ بھی جو یہودی ہوئے۔ یہ جھوٹ کو بڑے انہماک سے سننے والے ہیں (اور) ایک دوسری قوم کی باتوں کو بھی جو تیرے پاس نہیں آئے بڑی توجہ سے سنتے ہیں۔ وہ کلمات کو ان کی مناسب جگہوں پر رکھے جانے کے بعد تبدیل کر دیتے ہیں۔ وہ (اپنے ساتھیوں سے) کہتے ہیں کہ اگر تمہیں یہ دیا جائے تو قبول کر لو اور اگر تمہیں یہ نہ دیا جائے تو بچ کر رہو اور جس کو اللہ فتنے میں ڈالنا چاہے تُو اس کے لئے اللہ سے (بچانے کا) کوئی اختیار نہیں رکھتایہی وہ لوگ ہیں کہ اللہ ہرگز نہیں چاہتا کہ اُن کے دلوں کو پاک کرے۔ ان کے لئے دنیا میں رُسوائی ہے اور آخرت میں ان کے لئے ایک بڑا عذاب (مقدر) ہے۔
اُردو تفسیر صغیر
اے رسول! جو لوگ اپنے مونہوں سے کہتے ہیں کہ ہم ایمان لائے ہیں اور ان کے دل ایمان نہیں لائے ان میں سے جو لوگ کفر (کی باتوں کے قبول کرنے) میں جلدی کرتے ہیں وہ تجھے غمگین نہ کریں اور یہودیوں میں سے بھی بعض (ایسے لوگ ہیں جو) جھوٹی باتوں کو خوب سنتے ہیں‘ (وہ یہ باتیں) ایک اور جماعت کے (سنانے کے) لئے جو تیرے پاس نہیں آئی بکثرت سنتے ہیں وہ (خدا کی) باتوں کو ان کے (اپنے) ٹھکانے (پر رکھے جانے) کے بعد (ان کی اپنی جگہ سے) ادل بدل دیتے ہیں۔ وہ کہتے ہیں کہ اگر تمہیں اس اس طرح (حکم) دیا جائے تو قبول کرلو اور اگر تمہیں اس اس طرح (حکم) نہ دیا جائے تو (اس سے) بچو (اور قبول نہ کرو) اور اللہ جس کی آزمائش کا ارادہ کرے تو اس کے لئے اللہ کے مقابلہ میں کچھ بھی نہیں کر سکے گا یہ لوگ (ایسے ہی) ہیں کہ اللہ نے ان کے دلوں کے صاف کرنے کا ارادہ (ہی) نہیں کیا۔ کیونکہ ان کے لئے (ان کے اعمال کی وجہ سے) اس دنیا میں (بھی) رسوائی (مقدر) ہے اور آخرت میں (بھی) ان کے لئے (بہت) بڑا عذاب (مقدر) ہے۔
Français
Ô Messager, ne t’afflige pas de ceux qui tombent précipitamment dans la mécréance, ceux qui, de leur bouche, disent : « Nous croyons, » mais dont le cœur ne croit pas. Et parmi les Juifs aussi se trouvent ceux qui s’empressent d’écouter des mensonges, et n’écoutent que pour rapporter des propos à ceux qui ne sont pas venus à toi. Ils déplacent le sens des mots qui étaient d’abord à la bonne place, et ils disent : « Si l’on vous donne ceci, alors acceptez-le, mais si l’on ne vous donne pas ceci, alors prenez garde ! » Et quant à celui qu’Allāh désire éprouver, tes efforts pour lui venir en aide ne prévaudront pas contre Allāh. Ce sont ceux dont Allāh n’a pas voulu purifier le cœur ; la honte sera leur partage dans ce monde, et dans l’autre monde ils auront un très grand châtiment.
Español
¡Oh, Mensajero! que no te aflijan quienes caen rápidamente en la incredulidad; los que dicen con sus bocas: “creemos”, pero sus corazones no creen. Y hay también entre los judíos quienes están ansiosos por escuchar mentiras –y te escuchan simplemente para ponerlo en conocimiento de los que no han acudido a ti.- Tergiversan las palabras después de puestas en su lugar adecuado y dicen: “Si os dan esto, aceptadlo, pero si no ¡cuidado!”. En cuanto a quien Al-lah desea probar, tú no podrás hacer nada por él contra Al-lah. Son aquellos cuyos corazones Al-lah no desea purificar; tendrán la deshonra en este mundo, y en el Más Allá un terrible castigo.
Deutsch
O du Gesandter, es sollen dich nicht betrüben jene, die hastig dem Unglauben verfallen – die mit dem Munde sprechen: "Wir glauben", jedoch ihre Herzen glauben nicht. Und unter den Juden sind solche, die auf jede Lüge horchen – horchen, um (sie) anderen (weiterzugeben), die noch nicht zu dir gekommen sind. Sie rücken die Worte von ihren richtigen Stellen und sagen: "Wenn euch dies gebracht wird, so nehmt es an, doch wenn es euch nicht gebracht wird, dann seid auf der Hut!" Und wen Allah auf die Probe stellen will, dem wirst du nichts frommen gegen Allah. Das sind die, deren Herzen zu reinigen es Allah nicht gefiel; für sie ist Schande in dieser Welt, und im Jenseits wird ihnen schwere Strafe.
سَمّٰعُوۡنَ لِلۡکَذِبِ اَکّٰلُوۡنَ لِلسُّحۡتِ ؕ فَاِنۡ جَآءُوۡکَ فَاحۡکُمۡ بَیۡنَہُمۡ اَوۡ اَعۡرِضۡ عَنۡہُمۡ ۚ وَ اِنۡ تُعۡرِضۡ عَنۡہُمۡ فَلَنۡ یَّضُرُّوۡکَ شَیۡئًا ؕ وَ اِنۡ حَکَمۡتَ فَاحۡکُمۡ بَیۡنَہُمۡ بِالۡقِسۡطِ ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُقۡسِطِیۡنَ ﴿۴۳﴾
سَمَّـٰعُونَ لِلۡكَذِبِ أَكَّـٰلُونَ لِلسُّحۡتِۚ فَإِن جَآءُوكَ فَٱحۡكُم بَيۡنَهُمۡ أَوۡ أَعۡرِضۡ عَنۡهُمۡۖ وَإِن تُعۡرِضۡ عَنۡهُمۡ فَلَن يَضُرُّوكَ شَيۡـٔٗاۖ وَإِنۡ حَكَمۡتَ فَٱحۡكُم بَيۡنَهُم بِٱلۡقِسۡطِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ
English
They are habitual listeners to falsehood, devourers of things forbidden. If, then, they come to thee for judgment, judge between them or turn aside from them. And if thou turn aside from them, they cannot harm thee at all. And if thou judge, judge between them with justice. Surely, Allah loves those who are just.
English Short Commentary
They are eager listeners to falsehood, [c]devourers of things forbidden.[747] If, then, they come to thee for judgment, judge between them or turn aside from them. And if thou turn aside from them, they cannot harm thee at all. And if thou judge, judge between them with justice. Surely, Allah loves those who are just.
747. Suht means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; or anything paltry, mean and inconsiderable (Lane). (close)
English Five Volume Commentary
They are habitual listeners to falsehood, [a]devourers of things forbidden. If, then, they come to thee for judgement, judge between them or turn aside from them. And if thou turn aside from them, they cannot harm thee at all. And if thou judge, judge between them with justice. Surely, Allah loves those who are just.[674]
674. Important Words:
السحت (things forbidden) is the noun-infinitive from سحت. They say سحته i.e. he extirpated or destroyed it utterly. سحت شعرهmeans, he removed his hair utterly (in shaving and cutting). سحت فی تجارته means, he earned foul or unlawful gain in his trade. An Arab would say ماله سحت i.e. his property may be destroyed with impunity. سحت therefore means, a thing which is forbidden or unlawful; that which is foul and of bad repute; a bribe that is given to a judge or the like; anything little or small in quantity or number; or anything paltry, mean and inconsiderable (Lane).
Commentary:
The words اکالون للسحت mean: (1) that the Jews devour things that are forbidden and unlawful; or (2) they devour things the result of which is spiritual ruin and national destruction; or (3) they do not hesitate to take paltry and mean things unlawfully; or (4) they accept bribes. For an explanation of the words سماعون للکذب see the previous verse. (close)
اُردو
جھوٹ کو بڑے انہماک سے سننے والے، بہت بڑھ چڑھ کر مالِ حرام کھانے والے۔ پس اگر وہ تیرے پاس آئیں تو چاہے تُو ان کے درمیان فیصلہ کر یا اُن سے اِعراض کر۔ اور اگر تُو ان سے اِعراض کرے تو وہ ہرگز تجھے کوئی نقصان نہیں پہنچا سکیں گے اور اگر تُو فیصلہ کرے تو اُن کے درمیان انصاف سے فیصلہ کر۔ یقیناً اللہ انصاف کرنے والوں سے محبت کرتا ہے۔
اُردو تفسیر صغیر
وہ (لوگ) جھوٹی باتوں کو خوب سنتے ہیں (اور) حرام بکثرت کھاتے ہیں۔ پس اگر وہ تیرے پاس (کوئی جھگڑا لیکر) آئیں تو خواہ ان کے درمیان فیصلہ کر یا ان سے الگ رہ‘ اور اگر تو ان سے الگ رہے تو وہ تجھے کچھ نقصان نہ پہنچا سکیں گے اور اگر تو فیصلہ کرے تو (ہماری نصیحت یاد رکھ کہ بہرحال) ان کے درمیان انصاف سے فیصلہ کر۔ اللہ یقیناً انصاف کرنے والوں سے محبت کرتا ہے۔
Français
Ce sont ceux qui d’habitude prêtent l’oreille aux mensonges et savourent les gains illicites. Si donc ils viennent à toi pour un jugement, alors juge entre eux ou bien détourne-toi d’eux. Et si tu te détournes d’eux, ils ne pourront te faire aucun mal. Et si tu juges, alors juge entre eux avec équité. Assurément Allāh aime ceux qui observent la justice.
Español
Son los que habitualmente prestan oídos a la mentira y disfrutan con los bienes ilícitos. Si acuden a ti para que sentencies, juzga entre ellos o aléjate de ellos. Si te apartas de ellos, no pueden perjudicarte en absoluto. Pero si los juzgas, hazlo con justicia. En verdad, Al-lah ama a los justos.
Deutsch
Sie sind gewohnheitsmäßige Horcher auf Falschheit, Verschlinger von Unerlaubtem. Wenn sie nun zu dir kommen, so richte zwischen ihnen oder wende dich von ihnen ab. Und wenn du dich von ihnen abwendest, so können sie dir keinerlei Schaden tun; richtest du aber, so richte zwischen ihnen nach Gerechtigkeit. Wahrlich, Allah liebt die Gerechten.
وَ کَیۡفَ یُحَکِّمُوۡنَکَ وَ عِنۡدَہُمُ التَّوۡرٰٮۃُ فِیۡہَا حُکۡمُ اللّٰہِ ثُمَّ یَتَوَلَّوۡنَ مِنۡۢ بَعۡدِ ذٰلِکَ ؕ وَ مَاۤ اُولٰٓئِکَ بِالۡمُؤۡمِنِیۡنَ ﴿٪۴۴﴾
وَكَيۡفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوۡرَىٰةُ فِيهَا حُكۡمُ ٱللَّهِ ثُمَّ يَتَوَلَّوۡنَ مِنۢ بَعۡدِ ذَٰلِكَۚ وَمَآ أُوْلَـٰٓئِكَ بِٱلۡمُؤۡمِنِينَ
English
And how will they make thee their judge when they have with them the Torah, wherein is Allah’s judgment? Yet, in spite of that they turn their backs; and certainly they will not believe.
English Short Commentary
And how will they make thee their judge when they have with them the Torah, wherein is Allah’s judgment?[748] Yet, in spite of that they turn their backs; and certainly they will not believe.
748. The verse does not mean that the Qur’an regarded the Torah as it existed at the time of the Holy Prophet as containing God’s judgment on matters of dispute. It only expresses the attitude of the Jews towards the Torah. But at the same time the Qur’an does not regard it even in its present form as devoid of all truth. According to it the Torah did contain certain truths in their original, pure form, though it also believes that it has been tampered with (2:79). The verse further shows that the Torah in its pristine purity was meant only for the Israelites for a limited period while the Message of the Qur’an is meant for all peoples for all times. (close)
English Five Volume Commentary
And how will they make thee their judge when they have with them the Torah, wherein is Allah’s judgement? Yet, in spite of that they turn their backs; and certainly they will not be-lieve.[675]
675. Commentary:
The verse means to say that when the Jews do not accept the verdict of their own Book which they believe to be the Word of God, how can they be expected to accept the decision of the Holy Prophet which they do not believe as such. Their coming to the Prophet and seeking his judgement in their disputes in the presence of their own Book exposes the wickedness of their motives.
The words, wherein is Allah’s judgement, do not mean that the Quran regarded the Torah as it existed at the time of the Holy Prophet to be God’s judgement on matters of dispute. The words have simply been used to express the attitude of the Jews towards the Torah. But at the same time it must not be understood that the Quran regards the Torah in its present form as devoid of all truth. In spite of its text having been tampered with, it does contain certain ordinances, laws and truths in their original, pure form. (close)
اُردو
اور وہ تجھے کیسے حَکَم بناسکتے ہیں جبکہ ان کے پاس تورات ہے جس میں اللہ کا حکم موجود ہے پھر وہ اس کے بعد بھی پیٹھ پھیر لیتے ہیں اور یہ لوگ ہرگز ایمان لانے والے نہیں۔
اُردو تفسیر صغیر
اور وہ تجھے کس طرح حکم بنا سکتے ہیں جبکہ ان کے پاس تورات خود ان کے نزدیک احکام الٰہی پر مشتمل موجود ہے۔ پھر باوجود اس کے وہ پیٹھ پھیر لیتے ہیں اور وہ ہرگز مومن نہیں ہیں۔
Français
Et comment pourront-ils te prendre pour juge tandis qu’ils ont avec eux la Torah où se trouve le décret d’Allāh ? Cependant, malgré cela, ils tournent le dos, et ceux-là ne sont pas du tout croyants.
Español
Pero ¿cómo van a tomarte por juez si tienen con ellos la Torah, en donde está el decreto de Dios? No obstante, a pesar de eso, vuelven la espalda; y ciertamente no creerán.
Deutsch
Wie aber wollten sie dich zum Richter machen, während sie doch die Thora bei sich haben, worin Allahs Richtspruch ist? Dennoch, und trotz alledem, kehren sie den Rücken; und sie sind gar nicht Gläubige.