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.
اِنَّاۤ اَنۡزَلۡنَا التَّوۡرٰٮۃَ فِیۡہَا ہُدًی وَّ نُوۡرٌ ۚ یَحۡکُمُ بِہَا النَّبِیُّوۡنَ الَّذِیۡنَ اَسۡلَمُوۡا لِلَّذِیۡنَ ہَادُوۡا وَ الرَّبّٰنِیُّوۡنَ وَ الۡاَحۡبَارُ بِمَا اسۡتُحۡفِظُوۡا مِنۡ کِتٰبِ اللّٰہِ وَ کَانُوۡا عَلَیۡہِ شُہَدَآءَ ۚ فَلَا تَخۡشَوُا النَّاسَ وَ اخۡشَوۡنِ وَ لَا تَشۡتَرُوۡا بِاٰیٰتِیۡ ثَمَنًا قَلِیۡلًا ؕ وَ مَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الۡکٰفِرُوۡنَ ﴿۴۵﴾
إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَىٰةَ فِيهَا هُدٗى وَنُورٞۚ يَحۡكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَٰبِ ٱللَّهِ وَكَانُواْ عَلَيۡهِ شُهَدَآءَۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗاۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ
English
Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets, who were obedient to Us, judge for the Jews, as did the godly people and those learned in the Law; for they were required to preserve the Book of Allah, and because they were guardians over it. Therefore fear not men but fear Me; and barter not My Signs for a paltry price. And whoso judges not by that which Allah has sent down, these it is who are the disbelievers.
English Short Commentary
Surely, We sent down [a]the Torah wherein was guidance and light. By it did the Prophets, who were obedient to Us, judge for the Jews, as did the godly people[749] and those learned in the Law;[750] because they were required to preserve the Book of Allah, and because they were guardians over it. Therefore fear not men but fear Me; and [b]barter not My Signs for a paltry price. And [c]whoso judges not by that which Allah has sent down, these it is who are the disbelievers.
750. Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it? (close)
English Five Volume Commentary
Surely We sent down [a]the Torah wherein was guidance and light. By it did the Prophets, who were obedient to Us, judge for the Jews, as did the godly people and those learned in the Law; for they were required to preserve the Book of Allah, and because they were guardians over it. Therefore fear not men but fear Me; and [b]barter not My Signs for a paltry price. And [c]whoso judges not by that which Allah has sent down, these it is who are the disbelievers.[676]
676. Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own. (close)
اُردو
یقیناً ہم نے تورات اتاری اُس میں ہدایت بھی تھی اور نور بھی۔ اس سے انبیاءجنہوں نے اپنے آپ کو(کلیۃً اللہ کے) فرمانبردار بنا دیا تھا یہود کے لئے فیصلہ کرتے تھے۔ اور اسی طرح اللہ والے لوگ اور علماءبھی اس وجہ سے کہ ان کو اللہ کی کتاب کی حفاظت کا کام سونپا گیا تھا (فیصلہ کرتے تھے) اور وہ اس پر گواہ تھے۔ پس تم لوگوں سے نہ ڈرو اور مجھ سے ڈرو اور میری آیات کو معمولی قیمت پر نہ بیچو۔ اور جو اُس کے مطابق فیصلہ نہ کرے جو اللہ نے نازل کیا ہے تو یہی لوگ ہیں جو کافر ہیں۔
اُردو تفسیر صغیر
ہم نے تورات کو یقیناً ہدایت اور نور سے بھر پور اتارا تھا۔ اس کے ذریعہ سے انبیاء جو (ہمارے) فرمانبردار تھے اور عارف اور علماء بسبب اس کے کہ ان سے اللہ کی کتاب کی حفاظت چاہی گئی تھی اور وہ اس پر نگران تھے‘ یہودیوں کے لئے فیصلے کیا کرتے تھے۔ پس تم لوگوں سے نہ ڈرو اور مجھ سے ڈرو اور تم میری آیتوں کے بدلہ میں تھوڑی قیمت نہ لو۔ اور جو (لوگ) اس (کلام) کے مطابق جو اللہ نے اتارا ہے فیصلہ نہ کریں تو وہی (حقیقی) کافر ہیں۔
Français
Assurément, Nous avons fait descendre la Torah qui renfermait la direction et la lumière. C’est par ce moyen que les Prophètes, qui s’étaient soumis à Nous, rendaient leur jugement pour les Juifs, comme le firent les hommes pieux et les docteurs de la Loi, car ils étaient chargés de conserver le Livre d’Allāh et ils en étaient les gardiens. Donc, ne craignez pas les hommes, mais craignez-Moi ; et ne troquez pas Mes Signes contre un vil prix. Et ceux qui ne jugent pas d’après ce qu’Allāh a fait descendre, ceux-là sont les mécréants.
Español
En verdad, revelamos la Torah, en la que había guía y luz. Los Profetas que Nos obedecían juzgaron con ella a los judíos, al igual que los hombres piadosos y los doctos en la Ley; porque e les había encomendado la preservación del Libro de Al-lah y porque eran sus custodios. No temáis, pues, a los hombres, sino a Mí; y no vendáis mis Signos a un precio ridículo. Mas quienes no juzguen de acuerdo con lo que Al-lah ha revelado, ésos se contarán entre los incrédulos.
Deutsch
Wir hatten die Thora hinabgesandt, in der Führung und Licht war. Damit haben die Propheten, die gehorsam waren, den Juden Recht gesprochen, und so auch die Wissenden und die Gelehrten; denn ihnen wurde aufgetragen, das Buch Allahs zu bewahren, und sie waren seine Hüter. Darum fürchtet nicht die Menschen, sondern fürchtet Mich; und gebt nicht Meine Zeichen hin um geringen Preis. Wer nicht nach dem richtet, was Allah hinabgesandt hat – das sind die Ungläubigen.
وَ کَتَبۡنَا عَلَیۡہِمۡ فِیۡہَاۤ اَنَّ النَّفۡسَ بِالنَّفۡسِ ۙ وَ الۡعَیۡنَ بِالۡعَیۡنِ وَ الۡاَنۡفَ بِالۡاَنۡفِ وَ الۡاُذُنَ بِالۡاُذُنِ وَ السِّنَّ بِالسِّنِّ ۙ وَ الۡجُرُوۡحَ قِصَاصٌ ؕ فَمَنۡ تَصَدَّقَ بِہٖ فَہُوَ کَفَّارَۃٌ لَّہٗ ؕ وَ مَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ ﴿۴۶﴾
وَكَتَبۡنَا عَلَيۡهِمۡ فِيهَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٞۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٞ لَّهُۥۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
English
And therein We prescribed for them: A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for other injuries equitable retaliation. And whoso waives the right thereto, it shall be an expiation for his sins; and whoso judges not by what Allah has sent down, these it is who are wrongdoers.
English Short Commentary
And therein We prescribed for them: Life for life, and eye for eye, nose for nose, ear for ear, and tooth for tooth, and for other injuries equitable retaliation.[751] And whoso waives the right thereto, it shall be an expiation for his own sins; and [c]whoso judges not by what Allah has sent down, these it is who are wrongdoers.
751. See Exod. 21:23-25 and Leviticus 24:19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance. (close)
English Five Volume Commentary
And therein We prescribed for them: A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for other injuries equitable retaliation. And whoso waives the right thereto, it shall be an expiation for his own sins; and [a]whoso judges not by what Allah has sent down, these it is who are wrongdoers.[677]
677. Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance. (close)
اُردو
اور ہم نے ان پر اُس (یعنی تورات) میں فرض کر دیا تھا کہ جان کے بدلے جان (ہوگی) اور آنکھ کے بدلے آنکھ اور ناک کے بدلے ناک اور کان کے بدلے کان اور دانت کے بدلے دانت نیز زخموں کا بھی برابر کا بدلہ لینا ہوگا۔ پس جو کوئی (ازخود) بطور صدقہ اس (قصاص) کو معاف کر دے تو یہ اس کے لئے (اس کے گناہوں کا) کفّارہ بن جائے گا اور جو کوئی اس کے مطابق فیصلہ نہ کرے جو اللہ نے نازل کیا ہے تو یہی لوگ ہیں جو ظالم ہیں۔
اُردو تفسیر صغیر
اور ہم نے اس (تورات) میں ان پر فرض کیا تھا کہ جان کے بدلہ میں جان‘ اور آنکھ کے بدلہ میں آنکھ‘ اور ناک کے بدلہ میں ناک‘ اور کان کے بدلہ میں کان‘ اور دانت کے بدلہ میں دانت۔ اور نیز (زخموں کے بدلہ میں) زخم برابر کا بدلہ ہیں۔ مگر جو شخص (اپنے) اس (حق) کو چھوڑ دے تو (اس کا یہ فعل) اس کے لئے گناہ کی معافی کا ذریعہ ہو جائے گااور جو (لوگ) اس (کلام) کے مطابق فیصلہ نہ کریں جو اللہ نے نازل کیا ہے تو وہی (حقیقی) ظالم ہیں۔
Français
Et Nous y avons prescrit pour eux : Vie pour vie, œil pour œil, nez pour nez, oreille pour oreille, dent pour dent, et le talion aussi pour d’ autres blessures. Et quant à celui qui y renoncera par charité, ce sera pour lui une expiation de ses propres péchés ; et ceux qui ne jugent pas d’après ce qu’Allāh a fait descendre, ceux-là sont les impies.
Español
Y en ella les prescribimos: vida por vida, ojo por ojo, nariz por nariz, oreja por oreja y diente por diente, y para otras heridas una retribución justa; pero quien renuncie a su derecho, le servirá como expiación por sus pecados; mas quienes no juzguen de acuerdo con lo que Al-lah ha revelado, ésos se contarán entre los inicuos.
Deutsch
Wir hatten ihnen darin vorgeschrieben: Leben um Leben, Auge um Auge, Nase um Nase, Ohr um Ohr und Zahn um Zahn, und für (andere) Verletzungen billige Vergeltung. Wer aber darauf Verzicht tut, dem soll das eine Sühne sein; und wer nicht nach dem richtet, was Allah hinabgesandt hat – das sind die Ungerechten.
وَ قَفَّیۡنَا عَلٰۤی اٰثَارِہِمۡ بِعِیۡسَی ابۡنِ مَرۡیَمَ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ مِنَ التَّوۡرٰٮۃِ ۪ وَ اٰتَیۡنٰہُ الۡاِنۡجِیۡلَ فِیۡہِ ہُدًی وَّ نُوۡرٌ ۙ وَّ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ مِنَ التَّوۡرٰٮۃِ وَ ہُدًی وَّ مَوۡعِظَۃً لِّلۡمُتَّقِیۡنَ ﴿ؕ۴۷﴾
وَقَفَّيۡنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبۡنِ مَرۡيَمَ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِۖ وَءَاتَيۡنَٰهُ ٱلۡإِنجِيلَ فِيهِ هُدٗى وَنُورٞ وَمُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِ وَهُدٗى وَمَوۡعِظَةٗ لِّلۡمُتَّقِينَ
English
And We caused Jesus, son of Mary, to follow in their footsteps, fulfilling that which was revealed before him in the Torah; and We gave him the Gospel which contained guidance and light, fulfilling that which was revealed before it in the Torah, and a guidance and an admonition for the God-fearing.
English Short Commentary
And We [d]caused Jesus, son of Mary, to follow in their footsteps, [e]fulfilling that which was revealed before him in the Torah; and We gave him the Gospel which contained guidance and light, fulfilling that which was revealed before him in the Torah; and a guidance and an admonition for the God-fearing.
English Five Volume Commentary
And [b]We caused Jesus, son of Mary, to follow in their footsteps, [c]fulfilling that which was revealed before him in the Torah; and We gave him the Gospel which contained guidance and light, fulfilling that which was revealed before it in the Torah, and a guidance and an admonition for the God-fearing.[678]
678. Commentary:
The words, We caused Jesus, son of Mary, to follow in their footsteps, show that, like the Prophets who preceded him, Jesus also was a follower of the Law of Moses, the Gospels being only an exposition of selected teachings of the Torah suited to those times. (close)
اُردو
اور ہم نے اُنہی کے نقوش پر اُن کے پیچھے عیسیٰ ابنِ مریم کو بھیجا اس کے مصدق کے طور پر جو تورات میںسے اس کے سامنے تھا۔ اور ہم نے اسے انجیل عطا کی جس میں ہدایت تھی اور نور تھا اور وہ اس کی تصدیق کرنے والی تھی جو تورات میں سے اس کے سامنے تھا اور متقیوں کے لئے ایک ہدایت اور نصیحت (کے طور پر) تھی۔
اُردو تفسیر صغیر
ہم نے عیسیٰ بن مریم کو جبکہ وہ اس (کلام) یعنی تورات کو پورا کرنے والا تھا‘ ان (مذکورہ بالا) نبیوں کے نقش قدم پر چلایا۔ اور ہم نے اسے انجیل دی تھی جس میں ہدایت اور نور تھا اور وہ اس (کلام) کو جو ا سے پہلے (آچکا) تھا پورا کرنے والی تھی اور وہ متقیوں کے لئے ہدایت اور نصیحت تھی۔
Français
Et Nous avons fait suivre sur leurs pas Jésus, fils de Marie, accomplissant ce qui a été révélé avant lui dans la Torah, et Nous lui avons donné l’Evangile où il y a direction et lumière, confirmant ce qui avait été révélé auparavant dans la Torah, et une directive et une exhortation pour ceux qui craignent Allāh.
Español
E hicimos que Jesús, hijo de María, siguiera sus huellas, cumpliendo lo que había sido revelado en la Torah antes de él; y le dimos el Evangelio que encerraba guía y luz, cumpliendo lo que había sido revelado en la Torah antes de él, y como guía y exhortación para los que temen a Dios.
Deutsch
Wir ließen Jesus, den Sohn der Maria, in ihren Spuren folgen, zur Erfüllung dessen, was schon vor ihm in der Thora war; und Wir gaben ihm das Evangelium, worin Führung und Licht war, zur Erfüllung dessen, was schon vor ihm in der Thora war, eine Führung und Ermahnung für die Gottesfürchtigen.
وَ لۡیَحۡکُمۡ اَہۡلُ الۡاِنۡجِیۡلِ بِمَاۤ اَنۡزَلَ اللّٰہُ فِیۡہِ ؕ وَ مَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ ﴿۴۸﴾
وَلۡيَحۡكُمۡ أَهۡلُ ٱلۡإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ
English
And let the People of the Gospel judge according to what Allah has revealed therein, and whoso judges not by what Allah has revealed, these it is who are the rebellious.
English Short Commentary
And let the People of the Gospel judge according to what Allah has revealed therein, and [a]whoso judges not by what Allah has revealed, these it is who are the transgressors.
English Five Volume Commentary
And let the People of the Gospel judge according to what Allah has revealed therein, and [a]whoso judges not by what Allah has revealed, these it is who are the rebellious.[679]
679. Commentary:
The words, And let the People of the Gospel judge according to what Allah has revealed therein, do not mean that the Gospel is a Book of Law and that Christians should act upon the Law revealed in it, for the obvious reason that the Gospel is not a Book of Law, Jesus himself having followed the Law of Moses from which not a jot or tittle was to pass away till there had come the revelation of the perfect Law embodied in the Quran.
In fact, these words, like the similar ones contained in 5:45, do not enjoin obedience to any Law of Moses or Jesus but refer to the prophecies contained in the Torah and the Gospel about the Holy Prophet of Islam. Thus the present verse as well as 5:45 warns Jews and Christians that if they defied these prophecies and rejected the Holy Prophet, they would be regarded as "wrongdoers" and "rebellious" in the sight of God. For the Biblical prophecies about the Holy Prophet of Islam see note on 2:42, 90; and also John 16:7-13. (close)
اُردو
پس اہلِ انجیل اس کے مطابق فیصلہ کریں جو اللہ نے اس میں اتارا ہے۔ اور جو اس کے مطابق فیصلہ نہ کرے جو اللہ نے اتارا ہے تو یہی لوگ ہیں جو فاسق ہیں۔
اُردو تفسیر صغیر
اور اہل انجیل کو چاہیئے کہ اللہ نے جو (کچھ) اس میں اتارا ہے اس کے مطابق فیصلہ کریں اور جو (لوگ) اس (کلام) کے مطابق فیصلہ نہ کریں جو اللہ نے اتارا ہے تو وہی (پکے) باغی ہیں۔
Français
Et que le peuple de l’Evangile juge d’après ce qu’Allāh y a révélé, et ceux qui ne jugent pas d’après ce qu’Allāh a fait descendre, ceux-là sont les rebelles.
Español
Que el pueblo del Evangelio juzgue según lo que Al-lah ha revelado en él, y quienes no juzguen de acuerdo con lo que Al-lah ha revelado, ésos se contarán entre los rebeldes.
Deutsch
Es soll das Volk des Evangeliums richten nach dem, was Allah darin offenbart hat; wer nicht nach dem richtet, was Allah hinabgesandt hat – das sind die Empörer.