حُرِّمَتۡ عَلَیۡکُمُ الۡمَیۡتَۃُ وَ الدَّمُ وَ لَحۡمُ الۡخِنۡزِیۡرِ وَ مَاۤ اُہِلَّ لِغَیۡرِ اللّٰہِ بِہٖ وَ الۡمُنۡخَنِقَۃُ وَ الۡمَوۡقُوۡذَۃُ وَ الۡمُتَرَدِّیَۃُ وَ النَّطِیۡحَۃُ وَ مَاۤ اَکَلَ السَّبُعُ اِلَّا مَا ذَکَّیۡتُمۡ ۟ وَ مَا ذُبِحَ عَلَی النُّصُبِ وَ اَنۡ تَسۡتَقۡسِمُوۡا بِالۡاَزۡلَامِ ؕ ذٰلِکُمۡ فِسۡقٌ ؕ اَلۡیَوۡمَ یَئِسَ الَّذِیۡنَ کَفَرُوۡا مِنۡ دِیۡنِکُمۡ فَلَا تَخۡشَوۡہُمۡ وَ اخۡشَوۡنِ ؕ اَلۡیَوۡمَ اَکۡمَلۡتُ لَکُمۡ دِیۡنَکُمۡ وَ اَتۡمَمۡتُ عَلَیۡکُمۡ نِعۡمَتِیۡ وَ رَضِیۡتُ لَکُمُ الۡاِسۡلَامَ دِیۡنًا ؕ فَمَنِ اضۡطُرَّ فِیۡ مَخۡمَصَۃٍ غَیۡرَ مُتَجَانِفٍ لِّاِثۡمٍ ۙ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۴﴾
حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَٰمِۚ ذَٰلِكُمۡ فِسۡقٌۗ ٱلۡيَوۡمَ يَئِسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗاۚ فَمَنِ ٱضۡطُرَّ فِي مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفٖ لِّإِثۡمٖ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
English
Forbidden to you is the flesh of an animal which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of one other than Allah; and that which has been strangled; and that beaten to death; and that killed by a fall; and that which has been gored to death; and that of which a wild animal has eaten, except that which you have properly slaughtered; and that which has been slaughtered at an altar. And forbidden is also that you seek to know your lot by the divining arrows. That is an act of disobedience. This day have those who disbelieve despaired of harming your religion. So fear them not, but fear Me. This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion. But whoso is forced by hunger, without being wilfully inclined to sin, then, surely, Allah is Most Forgiving, Merciful.
English Short Commentary
[c]Forbidden to you is the flesh of an animal which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of any other than Allah; and that which has been strangled; and that which has been beaten to death; and that which has been killed by a fall; and that which has been gored to death; and that of which a wild animal has eaten, except that which you have properly slaughtered; and that which has been slaughtered at an altar as an offering to idols. And aforbidden is also this that you seek to know your lot by the divining arrows. That is an act of disobedience. This day have those who disbelieve despaired of harming your religion. So fear them not, but fear Me. This day have I perfected your religion for you and completed[721] My favour upon you and [b]have chosen for you Islam as religion. But [d]whoso is forced by hunger, without being willfully inclined to sin, then, surely, Allah is Most Forgiving and is Merciful.
721. Ikmal (perfecting) and Itmam (completing) are noun-infinitives, the first relating to quality and the second to quantity. The first word shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Qur’an in their most perfect form; while the second signifies that nothing which was needed by man has been left out. Again, the former word pertains to commandments relating to the physical side of man or his external self, while the latter relates to his spiritual side or his inner self. The perfection and completion of God’s religion and favour have been mentioned side by side with the law relating to eatables in order to point out that the use of lawful and good food forms one of the very important bases of good morals which in turn provide a pedestal for spiritual progress. Incidentally, the verse was the last to be revealed, the Holy Prophet having died only 82 days after its revelation. (close)
English Five Volume Commentary
[a]Forbidden to you is the flesh of an animal which dies of itself, and blood and the flesh of swine; and that on which is invoked the name of one other than Allah; and that which has been strangled; and that which has been beaten to death; and that been killed by a fall; and that which has been gored to death; and that of which a wild animal has eaten, except that which you have properly slaughtered; and that which has been slaughtered at an altar as an offering to idols. And [b]forbidden is also this that you seek to know your lot by the divining arrows. That is an act of disobedience. This day have those who disbelieve despaired of harming your religion. So fear them not, but fear Me. This day have I perfected your religion for you and completed My favour upon you and [c]have chosen for you Islam as religion. But [d]whoso is forced by hunger, without being willfully inclined to sin, then, surely Allah is Most Forgiving and Merciful.[643]
643. Important Words:
المیتة (an animal which dies of itself). Though generally speaking everything that is dead is میتة in its specific sense, the word signifies an animal that has died of itself without being properly slaughtered (Lane). See also 2:174.
المنخنقة (that which has been strangled) is derived from خنق. They say خنقه i.e. he squeezed his or its throat that he or it might die; he squeezed his or its throat so that he or it died; he strangled or throttled or choked him or it. اختنق or انخنقmeans, he or it became throttled or strangled or choked. شاة منخنقة means, a goat or sheep strangled or throttled (Lane).
الموقوذة (that which has been beaten to death) is derived from وقذه. They say وقذه i.e. he beat or struck him or it violently till he or it became relaxed and was at the point of death; he broke his or its skull, wounding the brain; he beat him or it till he or it died. شاة موقوذة means, a goat or sheep beaten to death either with a stick or staff or stones, etc. (Lane).
المتردیة (that which has been killed by a fall) is derived from ردی. They say ردی الرجل i.e. the man perished. رداه بحجر means, he threw stones at him and hit him. تردی means, he or it fell or tumbled down into a well or a pit. It also means, he or it fell down from a mountain, or a height and died. المتردیة means, that (a goat, etc.) which falls from a mountain or a height, or falls down a well, or a pit and dies (Lane).
النطیحة (that which has been gored to death) is derived from نطح. They say نطحه i.e. he (a ram, etc.) smote him or it with his horn. النطیحة means, a sheep or goat smitten with the horn and so killed (Lane).
ماذکیتم (that which you have properly slaughtered). ذکی (dhakka) is derived from ذکی (dhaka). They say ذکت النار i.e. the fire blazed or burned brightly. ذکت الارض means, the land was or became clean and pure. ذکی النار (dhakka) means, he made the fire blaze or burn brightly. ذکی العقل means, it (medicine, etc.) sharpened the intellect. ذکی الشاة means, he slaughtered the goat in the manner prescribed by the Law of Islam (Lane).
النصب (idols) is derived from نصب which means, he set up or he fixed. النصب according to some is singular, the plural of which is انصاب; and according to others, it is plural, of which the singular is نصاب. The word means, signs or marks set up to show the way; stones set up and worshipped to the exclusion of, or in preference to, God; anything that is so worshipped; stones which the pagan Arabs set to sacrifice or slay animals before them, the name of some deity being pronounced in the killing of such animals; idol or idols; but whereas idols were generally carved and had some form or shape, النصب were simple uncarved stones (Lane & Aqrab).
ازلام (divining arrows) is the plural of زلم and is derived from the verb زلم (zalama), meaning, he cut off the protruding part of a thing, such as the nose; he made his gift small in quantity as though he had cut off something from it. زلم السھم means, he cut or pared the arrow to make it proportionate and good-looking. زلم means, an arrow without a head and without feathers. ازلام (the plural of زلم) were those divining arrows by means of which pre-Islamic Arabs sought to know what was allotted to them. On some of these arrows the word "command" and on others "prohibition" were written, while others were left blank, and all these were kept together in a suitable vessel. When anyone wanted to do a certain thing or go on a journey, he would take out one of the arrows without looking at them and then act according to the instruction of "command" or "prohibition" as the case might be. If the blank arrow came out, the experiment was repeated, till an arrow bearing the word "command" or "prohibition" was taken out (Lane).
الیوم (this day) here really signifies "now". See 1:4.
مخمصة (hunger) is derived from مخمص. They say خمص البطن i.e. the belly was or became empty, i.e. hungry. خمصت القدم means, the foot rose from the ground or was hollow in the middle of the sole, so that it did not touch it. خمصه الجوع means, hunger rendered him lank in the belly. مخمصة therefore, means, emptiness of the belly; hunger (Lane & Aqrab).
Commentary:
This verse shows that the Quran does not consider the prosperity and predominance of Islam to be dependent on territorial conquest and the extension of material power, but on its being a perfect and complete religion. it draws the attention of Muslims to the fact that now that all the teachings needed for the moral and spiritual regeneration of man have been embodied in the Quran, it is up to them to win the premier place in the comity of nations by acting upon them and holding fast to them.
The words ikmal (perfecting) and itmam (completing) which are noun-infinitives from اکملت and اتممت (have I perfected and completed) occurring in the clause, This day have I perfected your religion for you and completed My favour upon you, are full of meaning and convey two different and distinct senses. The former, (i.e. perfection) relates to quality, and the latter, (i.e. completion) to quantity. The use of the word اکملت (I have perfected) with regard to the teaching of the Quran thus shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Quran in their most perfect form; while the word اتممت (I have completed) shows that nothing which was needed by man has been left out. Again, the former, i.e. perfection, pertains to command-ments relating to the physical side of man or his external self, while the latter, i.e. completion, relates to his spiritual side or his inner self, viz. the completion of the spiritual blessings which follow the observance of the outward Law.
Thus, the verse hints that as the Divine Law has been perfected and completed in the Quran it shall not be superseded by any other Law. The Laws that preceded the Quran were meant for particular peoples and limited periods, being suited to their special requirements only. Similarly, the Prophets that preceded the Holy. Prophet of Islam were only sent to particular nations. This was quite in the fitness of things. The means of communication between different countries were then in a very undeveloped state and people living in one country knew little or nothing of the countries that lay far off from them. Moreover, nations of the earth were then in different stages of development, some being very backward and others only partially developed and the mind of man had not attained its full growth and development. Hence, the circum-stances then obtaining required that separate Messengers be sent to separate nations who should give them such teachings as suited their particular needs and requirements. This state of things, however, was not to last forever, the Oneness of God presupposed oneness of mankind and it was quite natural that, when the God-given faculties of man became fully developed and the means of communication also improved so that intercourse between different nations became easier and more common, God should raise a Prophet for the whole of mankind and give him a perfect Law which should fulfil all the needs and meet all the problems of humanity
But the mere existence of a perfect Law cannot prevent the moral degeneration of humanity. So in spite of the presence of the Quran, it was necessary that heavenly Reformers should continue to appear in the world in times of degeneration, and, being inspired of God, should give new life to corrupt and degenerate humanity. In fact, the promise about the appearance of such Reformers is implied even in the words, This day have I completed My favour upon you, for if religion has been completed, it does not stand to reason that when mankind should consign God to oblivion and forget the object of their creation, God should make no provision for their regeneration. In that case, His favour upon them cannot be said to have been "completed". Thus, the very comple-tion of God’s favour upon Muslims requires that He should raise among them such Reformers as should breathe a new life into them, whenever their spiritual and moral degeneration demands it. Says the Holy Prophet, "God will raise among the Muslims at the head of each century a Reformer who would regenerate their religion for them" (Dawud, ch. on Malahim).
It may also be noted here that the perfection and completion of God’s religion and favour has been mentioned side by side with the law relating to eatables in order to point out that the use of lawful food forms one of the most important bases of good morals which in time provide a pedestal for spiritual progress. (close)
اُردو
تم پر مُردار حرام کر دیا گیا ہے اور خون اور سؤر کا گوشت اور جو اللہ کے سوا کسی اور کے نام پر ذبح کیا گیا ہو اور دم گھٹ کر مرنے والا اور چوٹ لگ کر مرنے والا اور گِر کر مرنے والا اور سینگ لگنے سے مرنے والا اور وہ بھی جسے درندوں نے کھایا ہو، سوائے اس کے کہ جسے تم (اس کے مرنے سے پہلے) ذبح کر لو اور وہ (بھی حرام ہے) جو معبودانِ باطلہ کی قربان گاہوں پر ذبح کیا جائے اور یہ بات بھی کہ تم تیروں کے ذریعہ آپس میں حصّے بانٹو۔ یہ سب فسق ہے۔ آج کے دن وہ لوگ جو کافر ہوئے تمہارے دین (میں دخل اندازی) سے مایوس ہو چکے ہیں۔پس تم ان سے نہ ڈرو بلکہ مجھ سے ڈرو۔ آج کے دن میں نے تمہارے لئے تمہارا دین کامل کر دیا اور تم پر میں نے اپنی نعمت تمام کر دی ہے اور میں نے اسلام کو تمہارے لئے دین کے طور پر پسند کر لیا ہے۔ پس جو بھوک کی شدت سے (ممنوعہ چیز کھانے پر) مجبور ہو چکا ہو اس حال میں کہ وہ گناہ کی طرف جھکنے والا نہ ہو تو اللہ یقیناً بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
تم پر مردار اور خون اور سٶر کا گوشت اور وہ (جانور) جس پر اللہ کے سوا (کسی اور کا) نام بلند کیا گیا ہو اور گلا گھٹنے سے مرا ہوا یا کسی کند آلے کی چوٹ سے مرا ہوا۔ اور بلندی سے گر کر مرا ہوا۔ اور سینگ لگنے سے مرا ہوا (جانور) اور جسے (کسی) درندہ نے کھا لیا ہو۔ سوائے اس کے جسے (مرنے سے پہلے) تم نے ذبح کر لیا ہو۔ اور جس (جانور) کو کسی بت کے تھان پر ذبح کیا گیا ہو۔ حرام کیا گیا ہے اور تیروں کے ذریعہ سے حصہ معلوم کرنا (بھی) ایسا کام کرنا نافرمانی (میں داخل) ہے۔ جو لوگ کافر ہیں وہ آج تمہارے دین (کو نقصان پہنچانے) سے ناامید ہوگئے ہیں۔ اس لئے تم ان سے نہ ڈرو اور مجھ سے ڈرو۔ آج میں نے تمہارے (فائدہ کے) لئے تمہارا دین مکمل کر دیا ہے اور تم پر اپنے احسان کو پورا کر دیا ہے اور تمہارے لئے دین کے طور پر اسلام کو پسند کیا ہے لیکن جو شخص بھوک (کی حالت) میں مجبور ہو جائے اور وہ گناہ کی طرف جھکنے والا نہ ہو (اور حرام چیزوں میں سے کچھ کھالے) تو (یاد رکھو کہ) اللہ یقیناً (مجبوری کی غلطیوں کو) بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Vous sont interdits la chair de tout animal mortde mort naturelle et le sang et la chair de porc. Et la chair de ce sur quoi le nom d’un autre qu’Allāh aura été invoqué, et celle de l’animal étranglé ; et celle de l’animal battu à mort ; et celle de l’animal qui sera mort d’une chute ; et celle de l’animal tué d’un coup de corne ; et celle de l’animal qui aura été partiellement dévoré par une bête sauvage, excepté ce que vous aurez abattu selon les règles, etcelle de l’animal égorgé sur un autel. Il vous est interdit aussi de chercher à savoir la part qui vous est destinée au moyen de flèches divinatrices. Cela est un acte de désobéissance. Aujourd’hui, les mécréants ont désespéré de nuire à votre religion. Ne les craignez donc pas, mais craignez-Moi. Aujourd’hui, J’ai parachevé pour vous votre religion, et J’ai complété Ma Faveur sur vous, et J’ai choisi pour vous l’Islam comme religion. Mais pour celui poussé par la faim sans intention de commettre un péché, assurément Allāh est Très-Pardonnant, Miséricordieux.
Español
Se os prohíbe la carne de un animal que muera por sí mismo y la sangre y la carne del cerdo; la de los sacrificados invocando un nombre distinto del de Al-lah; la del que ha sido estrangulado, la del que ha sido golpeado hasta la muerte; la del que ha muerto a causa de una caída y del corneado hasta la muerte; la del que ha sido parcialmente devorado por una fiera, salvo que lo hayáis sacrificado adecuadamente; y los animales sacrificados en un altar. Y se os prohíbe asimismo que intentéis conocer vuestra uerte mediante flechas adivinatorias. Todo ello es unacto de desobediencia. Hoy los incrédulos se desesperan por no poder perjudicar a vuestra religión. No los temáis pues; más bien temedme a Mí. Hoy os he perfeccionado vuestra religión y he completado Mi gracia con vosotros y os he elegido el Islam como religión. Pero quien se vea obligado por el hambre, sin tener intención de pecar, sepa que, en verdad, Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Verboten ist euch das von selbst Verendete sowie Blut und Schweinefleisch und das, worüber ein anderer Name angerufen ward als Allahs; das Erdrosselte; das zu Tode Geschlagene; das zu Tode Gestürzte oder Gestoßene und das, was reißende Tiere angefressen haben, außer dem, was ihr geschlachtet habt; und das, was auf einem Altar (als Götzenopfer) geschlachtet worden ist; auch dass ihr euer Geschick durch Lospfeile zu erkunden sucht. Das ist Ungehorsam. Heute sind die Ungläubigen an eurem Glauben verzweifelt, also fürchtet nicht sie, sondern fürchtet Mich. Heute habe Ich eure Glaubenslehre für euch vollendet und Meine Gnade an euch erfüllt und euch den Islam zum Bekenntnis erwählt. Wer aber durch Hunger getrieben wird, ohne sündhafte Absicht – dann ist Allah allverzeihend, barmherzig.
یَسۡـَٔلُوۡنَکَ مَاذَاۤ اُحِلَّ لَہُمۡ ؕ قُلۡ اُحِلَّ لَکُمُ الطَّیِّبٰتُ ۙ وَ مَا عَلَّمۡتُمۡ مِّنَ الۡجَوَارِحِ مُکَلِّبِیۡنَ تُعَلِّمُوۡنَہُنَّ مِمَّا عَلَّمَکُمُ اللّٰہُ ۫ فَکُلُوۡا مِمَّاۤ اَمۡسَکۡنَ عَلَیۡکُمۡ وَ اذۡکُرُوا اسۡمَ اللّٰہِ عَلَیۡہِ ۪ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ ﴿۵﴾
يَسۡـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمۡۖ قُلۡ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَمَا عَلَّمۡتُم مِّنَ ٱلۡجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُۖ فَكُلُواْ مِمَّآ أَمۡسَكۡنَ عَلَيۡكُمۡ وَٱذۡكُرُواْ ٱسۡمَ ٱللَّهِ عَلَيۡهِۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
English
They ask thee what is made lawful for them. Say, ‘All good things have been made lawful for you; and what you have taught the beasts and birds of prey to catch for you, training them for hunting and teaching them of what Allah has taught you. So eat of that which they catch for you, and pronounce thereon the name of Allah. And fear Allah. Surely, Allah is quick in reckoning.’
English Short Commentary
They ask thee what is made lawful[722] for them. Say, ‘All good things have been made lawful for you; and what you have taught the beasts and birds of prey to catch for you,[722A] training them for hunting and teaching them of what Allah has taught you. So eat of that which they catch for you, and [a]pronounce thereon the name of Allah. And fear Allah, surely Allah is Quick in reckoning.’
722. The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. (close)
722A. That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful. (close)
English Five Volume Commentary
They ask thee what is made lawful for them. Say, ‘All good things have been made lawful for you; and what you have taught the beasts and birds of prey to catch for you, training them for hunting and teaching them of what Allah has taught you. So eat of that which they catch for you, and [a]pronounce thereon the name of Allah. And fear Allah, surely Allah is quick in reckoning.’[644]
644. Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful. (close)
اُردو
وہ تجھ سے پوچھتے ہیں کہ اُن کے لئے کیا حلال کیا گیا ہے۔ تُو کہہ دے کہ تمہارے لئے تمام پاکیزہ چیزیں حلال کی گئی ہیں۔اور شکاری جانوروں میں سے بعض کو سِدھاتے ہوئے جو تم تعلیم دیتے ہو تو (یاد رکھو کہ) تم انہیں اس میں سے سکھاتے ہو جو اللہ نے تمہیں سکھایا ہے۔ پس تم اس (شکار) میں سے کھاؤ جو وہ تمہارے لئے روک رکھیں اور اس پر اللہ کا نام پڑھ لیا کرو اور اللہ کا تقویٰ اختیار کرو یقیناً اللہ حساب (لینے) میں بہت تیز ہے۔
اُردو تفسیر صغیر
(مسلمان) تجھ سے پوچھتے ہیں کہ ان کے لئے کیا (کچھ) حلال کیا گیا ہے۔ تو کہہ دے کہ تمہارے لئے (سب) پاکیزہ چیزیں حلال کی گئیں ہیں اور (نیز) شکاری جانوروں میں سے جنہیں تم شکار کی تعلیم دے کر سدھالو۔ چونکہ تم انہیں اس (علم) کے ذریعہ سے سکھاتے ہو جو اللہ نے تمہیں سکھایا ہے تو جس (شکار) کو وہ تمہارے لئے روک رکھیں اس میں سے کھاٶ اور اس پر اللہ کا نام لے لیا کرو اور اللہ کا تقویٰ اختیار کرو۔ اللہ یقیناً جلد حساب لینے والا ہے۔
Français
Ils te demandent ce qui leur a été rendu licite. Dis : « Tous les aliments sains sont rendus licites pour vous et ce que vous aurez appris aux bêtes et aux oiseaux de proie à attraper pour vous en les dressant à la chasse et en leur enseignant ce qu’Allāh vous a appris. Mangez donc de ce qu’ils attraperont pour vous et prononcez dessus le nom d’Allāh ; et craignez Allāh, assurément, Allāh est prompt à régler les comptes. »
Español
Te preguntan sobre qué les es lícito. Diles: “Todas las cosas buenas s son lícitas; y lo que habéis enseñado a cobrar para vosotros a los animales y pájaros de presa, adiestrándolos para cazar y enseñándoles lo que Al-lah os ha enseñado. Comed, pues, de lo que ellos cacen para vosotros, pero invocad sobre ellos el nombre de Al-lah. Y temed a Al-lah. En verdad, Al-lah es rápido en las cuentas.
Deutsch
Sie fragen dich, was ihnen erlaubt sei. Sprich: "Alle guten Dinge sind euch erlaubt; und was ihr Tiere und Raubvögel gelehrt habt (für euch zu fangen), indem ihr (sie) zur Jagd abrichtet und sie lehret, was Allah euch gelehrt hat. Also esset von dem, was sie für euch fangen, und sprechet Allahs Namen darüber aus. Und fürchtet Allah, denn Allah ist schnell im Abrechnen."
اَلۡیَوۡمَ اُحِلَّ لَکُمُ الطَّیِّبٰتُ ؕ وَ طَعَامُ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ حِلٌّ لَّکُمۡ ۪ وَ طَعَامُکُمۡ حِلٌّ لَّہُمۡ ۫ وَ الۡمُحۡصَنٰتُ مِنَ الۡمُؤۡمِنٰتِ وَ الۡمُحۡصَنٰتُ مِنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ مُحۡصِنِیۡنَ غَیۡرَ مُسٰفِحِیۡنَ وَ لَا مُتَّخِذِیۡۤ اَخۡدَانٍ ؕ وَ مَنۡ یَّکۡفُرۡ بِالۡاِیۡمَانِ فَقَدۡ حَبِطَ عَمَلُہٗ ۫ وَ ہُوَ فِی الۡاٰخِرَۃِ مِنَ الۡخٰسِرِیۡنَ ٪﴿۶﴾
ٱلۡيَوۡمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُۖ وَطَعَامُ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ حِلّٞ لَّكُمۡ وَطَعَامُكُمۡ حِلّٞ لَّهُمۡۖ وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلۡمُؤۡمِنَٰتِ وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ إِذَآ ءَاتَيۡتُمُوهُنَّ أُجُورَهُنَّ مُحۡصِنِينَ غَيۡرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِيٓ أَخۡدَانٖۗ وَمَن يَكۡفُرۡ بِٱلۡإِيمَٰنِ فَقَدۡ حَبِطَ عَمَلُهُۥ وَهُوَ فِي ٱلۡأٓخِرَةِ مِنَ ٱلۡخَٰسِرِينَ
English
This day all good things have been made lawful for you. And the food of the People of the Book is lawful for you, and your food is lawful for them. And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, when you give them their dowries, contracting valid marriage and not committing fornication nor taking secret paramours. And whoever rejects the faith, his work has doubtless come to naught, and in the Hereafter he will be among the losers.
English Short Commentary
This day all good things have been made lawful for you. And the food[723] of the People of the Book is lawful for you. And your food is lawful for them. And lawful for you are chaste believing women and chaste women from among those who were given the Book[724] before you, when you give them their dowries, contracting valid marriage and not committing fornication nor taking secret paramours. And whoever rejects the faith, his work indeed is vain, and in the Hereafter he will be among the losers.
723. This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab). (close)
724. Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women. (close)
English Five Volume Commentary
This day all good things have been made lawful for you. And the food of the People of the Book is lawful for you, and your food is lawful for them. And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, when you give them their dowries, contracting valid marriage and not committing fornication nor taking secret paramours. And whoever rejects the faith, his work has doubtless come to naught, and in the Hereafter he will be among the losers.[645]
645. Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1. (close)
اُردو
آج کے دن تمہارے لئے تمام پاکیزہ چیزیں حلال قرار دی گئی ہیں اور اہلِ کتاب کا (پاکیزہ) کھانا بھی تمہارے لئے حلال ہے جبکہ تمہارا کھانا ان کے لئے حلال ہے اور پاکباز مومن عورتیں اور ان لوگوں میں سے پاکباز عورتیں بھی جن کو تم سے پہلے کتاب دی گئی تمہارے لئے حلال ہیں جبکہ تم انہیں نکاح میں لاتے ہوئے ان کے حق مہر ادا کرو، نہ کہ بدکاری کے مرتکب بنتے ہوئے اور نہ ہی پوشیدہ دوست بناتے ہوئے۔ اور جو ایمان ہی کا انکار کر دے اس کا عمل یقیناً ساقط ہو جاتا ہے اور وہ آخرت میں گھاٹا پانے والوں میں سے ہوگا۔
اُردو تفسیر صغیر
آج تمہارے لئے سب پاکیزہ چیزیں حلال کردی گئی ہیں اور تمہارے لئے ان لوگوں کا (پکا ہوا) کھانا جنہیں کتاب دی گئی تھی حلال ہے اور تمہارا (پکا ہوا) کھانا ان کے لئے حلال ہے اور پاک دامن مومن عورتیں اور جن لوگوں کو تم سے پہلے کتاب دی گئی تھی ان میں سے پاک دامن عورتیں جبکہ تم انہیں نکاح میں لاکر نہ بدکاری کے مرتکب ہو کر اور نہ (ہی) پوشیدہ دوست بناکر‘ ان کے مہر انہیں دے دو (تمہارے لئے جائز ہیں) اور جو شخص ایمان رکھتے ہوئے کفر (اختیار) کرتا ہے تو (سمجھو کہ) اس کا عمل ضائع ہو گیا اور وہ آخرت میں گھاٹا پانے والوں میں سے ہوگا۔
Français
Ce jour, tous les aliments sains sont rendus licites pour vous. Et les aliments des Gens du Livre vous sont permis tout comme vos aliments leur sont permis. Et vous sont permises les femmes chastes croyantes et les femmes chastes de parmi ceux qui reçurent le Livre avant vous, après que vous leur aurez donné leur dot, en contractant des mariages valides ; ne forniquant pas et ne prenant pas de maîtresses en secret. Et quiconque renie la foi, sans aucun doute son action ne servira à rien, et dans l’autre monde il sera parmi les perdants.
Español
Hoy todas las cosas buenas os son lícitas. Y los alimentos del Pueblo del Libro son lícitos para vosotros, y vuestros alimentos lo son para ellos. Y os están permitidas las mujeres creyentes castas y las mujeres castas de los que recibieron el Libro antes que vosotros, si les entregáis sus dotes, contraéis un matrimonio válido y no cometéis fornicación ni mantenéis amantes secretos. Mas quien rechace la fe, sus obras quedarán, sin duda alguna, reducidas a la nada, y en el Más Allá, estará entre los perdedores.
Deutsch
Heute sind euch alle guten Dinge erlaubt. Und die Speise derer, denen die Schrift gegeben wurde, ist euch erlaubt, wie auch eure Speise ihnen erlaubt ist. Und keusche Frauen der Gläubigen und keusche Frauen derer, denen vor euch die Schrift gegeben wurde, wenn ihr ihnen ihre Morgengabe gebt, nur in richtiger Ehe und nicht in Unzucht, noch dass ihr heimlich Buhlweiber nehmt. Und wer den Glauben verleugnet, dessen Werk ist ohne Zweifel zunichte geworden, und im Jenseits wird er unter den Verlierenden sein.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قُمۡتُمۡ اِلَی الصَّلٰوۃِ فَاغۡسِلُوۡا وُجُوۡہَکُمۡ وَ اَیۡدِیَکُمۡ اِلَی الۡمَرَافِقِ وَ امۡسَحُوۡا بِرُءُوۡسِکُمۡ وَ اَرۡجُلَکُمۡ اِلَی الۡکَعۡبَیۡنِ ؕ وَ اِنۡ کُنۡتُمۡ جُنُبًا فَاطَّہَّرُوۡا ؕ وَ اِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَ اَیۡدِیۡکُمۡ مِّنۡہُ ؕ مَا یُرِیۡدُ اللّٰہُ لِیَجۡعَلَ عَلَیۡکُمۡ مِّنۡ حَرَجٍ وَّ لٰکِنۡ یُّرِیۡدُ لِیُطَہِّرَکُمۡ وَ لِیُتِمَّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ ﴿۷﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَكُمۡ إِلَى ٱلۡكَعۡبَيۡنِۚ وَإِن كُنتُمۡ جُنُبٗا فَٱطَّهَّرُواْۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٞ مِّنكُم مِّنَ ٱلۡغَآئِطِ أَوۡ لَٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءٗ فَتَيَمَّمُواْ صَعِيدٗا طَيِّبٗا فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُم مِّنۡهُۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡكُم مِّنۡ حَرَجٖ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُۥ عَلَيۡكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ
English
O ye who believe! when you stand up for Prayer, wash your faces, and your hands up to the elbows, and pass your wet hands over your heads, and wash your feet to the ankles. And if you be unclean, purify yourselves by bathing. And if you are ill or you are on a journey while unclean, or one of you comes from the privy or you have touched women, and you find not water, betake yourselves to pure dust and wipe therewith your faces and your hands. Allah desires not that He should place you in a difficulty, but He desires to purify you and to complete His favour upon you, so that you may be grateful.
English Short Commentary
O ye who believe! when you stand up for Prayer, wash your faces, and your hands up to the elbows, and pass your wet hands over your heads, and wash your feet[725] to the ankles. And if you be unclean, purify yourselves by bathing. And if you are ill or you are on a journey while unclean, or one of you comes from the privy or you have touched women, and you find not water, betake yourselves to pure dust and wipe therewith your faces and your hands.[725A] Allah desires not that He should place you in a [a]difficulty but He desires to purify you and to complete His favour upon you, so that you may be grateful.
725. The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only. (close)
English Five Volume Commentary
O ye who believe! when you stand up for Prayer, wash your faces, and your hands up to the elbows, and pass your wet hands over your heads, and wash your feet to the ankles. And if you be unclean, purify yourselves by bathing. And if you are ill or you are on a journey while unclean, or one of you comes from the privy or you have touched women, and you find not water, betake yourselves to pure dust and wipe therewith your faces and your hands. [a]Allah desires not that He should place you in a difficulty, but He desires to purify you and to complete His favour upon you, so that you may be grateful.[646]
646. Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! جب تم نماز کی طرف جانے کے لئے اٹھو تو اپنے چہروں کو دھو لیا کرو اور اپنے ہاتھوں کو بھی کہنیوں تک۔ اور اپنے سروں کا مسح کرو اور ٹخنوں تک اپنے پاؤں بھی دھو لیا کرو۔ اور اگر تم جنبی ہو تو (پورا غسل کرکے) اچھی طرح پاک صاف ہو جایا کرو۔ اور اگر تم مریض ہو یا سفر پر ہو یا تم میں سے کوئی حوائج ِ ضروریہ سے فارغ ہو کر آیا ہو یا تم نے عورتوں سے تعلق قائم کیا ہو اور اس حالت میں تمہیں پانی نہ ملے تو خشک پاکیزہ مٹی کا تیمم کرو اور اپنے چہروں اور ہاتھوں پر اس سے مسح کر لیا کرو۔ اللہ نہیں چاہتا کہ تم پر کوئی تنگی ڈالے لیکن چاہتا ہے کہ تمہیں بہت پاک کرے اور تم پر اپنی نعمت تمام کرے تاکہ تم شکر کیا کرو۔
اُردو تفسیر صغیر
اے ایماندارو! جب تم نماز کے لئے اٹھو تو اپنے منہ (بھی) اور کہنیوں تک اپنے ہاتھ (بھی) دھو لیا کرو۔ اور اپنے سروں کا مسح کیا کرو اور ٹخنوں تک اپنے پاٶں (بھی دھو لیا کرو) اور اگر تم جنبی ہو تو نہا لیا کرو۔ اور اگر تم بیمار (ہو) یا سفر (کی حالت) میں ہو (اور تم جنبی ہو) یا تم میں سے کوئی (شخص) جائے ضرور سے آئے اور تم نے عورتوں سے مباشرت بھی کی ہو اور تمہیں پانی نہ ملے‘ تو پاک مٹی کا قصد کرو اور اس سے (کچھ مٹی لیکر) اپنے مونہوں اور اپنے ہاتھوں کو ملو۔ اللہ تم پر کسی قسم کی تنگی نہیں کرنا چاہتا‘ ہاں وہ تمہیں پاک کرنا اور تم پر اپنے احسان کو پورا کرنا چاہتا ہے۔ تا کہ تم شکر کرو۔
Français
Ô vous qui croyez, quand vous vous mettez debout pour la Prière, lavez-vous le visage et les mains jusqu’aux coudes, et passez les mains mouillées sur votre tête et lavez-vous les pieds jusqu’aux chevilles. Et si vous êtes en état d’impureté, purifiez-vous en vous baignant. Et si vous êtes souffrants, ou en voyage dans cet état d’impureté, ou que l’un d’entre vous revienne après s'être soulagé ou que vous ayez eu des relations avec des femmes, et que vous ne trouviez pas d’eau, utilisez de la poussière pure et essuyez-vous-en le visage et les mains. Allāh ne désire pas qu’Il vous mette dans une situation difficile, mais Il désire vous purifier et parachever Sa grâce sur vous afin que vous soyez reconnaissants.
Español
¡Oh vosotros, los que creéis! Cuando os levantéis para la Oración, lavaos la cara y las manos hasta los codos, frotaos la cabeza con las manos mojadas y lavaos los pies hasta los tobillos. Y si estáis impuros, purificaos con el baño. Y si estáis enfermos o de viaje en estado impuro, o uno de vosotros sale del retrete, o habéis tocado a las mujeres y no encontráis agua, recurrid a la arena pura y frotaos con ella las caras y las manos. Al-lah no desea poneros en dificultades, sino que desea purificaros y completar Su gracia sobre vosotros, para que seáis agradecidos.
Deutsch
O die ihr glaubt! Wenn ihr zum Gebet hintretet, waschet euer Gesicht und eure Hände bis zu den Ellbogen und fahrt euch über den Kopf und waschet eure Füße bis zu den Knöcheln. Und wenn ihr im Zustande der Unreinheit seid, reinigt euch durch ein Bad. Und wenn ihr krank oder auf einer Reise seid (und dabei unrein), oder wenn einer von euch vom Abtritt kommt, oder wenn ihr Frauen berührt habt, und ihr findet kein Wasser, so nehmt reinen Sand und reibt euch damit Gesicht und Hände. Allah will euch nicht in Schwierigkeiten bringen, sondern Er will euch nur reinigen und Seine Gnade an euch erfüllen, auf dass ihr dankbar seiet.
وَ اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ وَ مِیۡثَاقَہُ الَّذِیۡ وَاثَقَکُمۡ بِہٖۤ ۙ اِذۡ قُلۡتُمۡ سَمِعۡنَا وَ اَطَعۡنَا ۫ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ ﴿۸﴾
وَٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ وَمِيثَٰقَهُ ٱلَّذِي وَاثَقَكُم بِهِۦٓ إِذۡ قُلۡتُمۡ سَمِعۡنَا وَأَطَعۡنَاۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ
English
And remember Allah’s favour upon you and the covenant which He made with you, when you said, ‘We hear and we obey.’ And fear Allah. Surely, Allah knows well what is in the minds.
English Short Commentary
And remember Allah’s favour upon you and the covenant[726] which He made with you, when you said, [b]‘We hear and we obey.’ And fear Allah. Surely, Allah knows well what is in your minds.
726. It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims. (close)
English Five Volume Commentary
And remember Allah’s favour upon you and the covenant which He made with you, when you said, [a]‘We hear and we obey.’ And fear Allah. Surely, Allah knows well what is in the minds.[647]
647. Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart. (close)
اُردو
اور اپنے اوپر اللہ کی نعمت کو یاد کرو اور اس کے عہد کو جسے اس نے تمہارے ساتھ مضبوطی سے باندھا جب تم نے کہا کہ ہم نے سنا اور ہم نے اطاعت کی اور اللہ سے ڈرو۔ اللہ یقیناً سینوں کی باتیں خوب جانتا ہے۔
اُردو تفسیر صغیر
اور جو احسان اللہ کا تم پر ہے (اسے بھی) اور اس پختہ عہد کو (بھی) جو اس نے تم سے (اس وقت) لیا تھا جب تم نے کہا تھا کہ ہم نے سن لیا ہے اور ہم فرمانبردار ہو گئے ہیں یاد رکھو اور اللہ کا تقویٰ اختیار کرو اللہ سینوں کی باتوں (تک) کو خوب جانتا ہے۔
Français
Et souvenez-vous de la grâce d’Allāh sur vous et du pacte qu’Il a fait avec vous, quand vous avez dit : « Nous entendons et nous obéissons. » Et craignez Allāh. Assurément, Allāh connaît très bien le contenu des cœurs.
Español
Y recordad el favor de Al-lah para con vosotros y el pacto que estableció con vosotros, cuando dijisteis: “Oímos y obedecemos”. Y temed a Al-lah. En verdad, Al-lah conoce bien cuanto hay en las mentes.
Deutsch
Und gedenket der Gnade Allahs gegen euch und des Bundes, den Er mit euch schloss, als ihr sprachet: "Wir hören und wir gehorchen." Und fürchtet Allah; wahrlich, Allah weiß wohl, was in den Herzen ist.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُوۡنُوۡا قَوّٰمِیۡنَ لِلّٰہِ شُہَدَآءَ بِالۡقِسۡطِ ۫ وَ لَا یَجۡرِمَنَّکُمۡ شَنَاٰنُ قَوۡمٍ عَلٰۤی اَلَّا تَعۡدِلُوۡا ؕ اِعۡدِلُوۡا ۟ ہُوَ اَقۡرَبُ لِلتَّقۡوٰی ۫ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ ﴿۹﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ
English
O ye who believe! be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.
English Short Commentary
O ye who believe! [c]be steadfast in the cause of Allah, bearing witness in equity; and [d]let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.
English Five Volume Commentary
O ye who believe! [a]be steadfast in the cause of Allah, bearing witness in equity; and [b]let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.[648]
648. Commentary:
As the word قوام (for which see 4:35), mean one who performs his work thoroughly and ceaselessly, the expression, be steadfast in the cause of Allah, would mean that Muslims should take a firm hold of the commandments of God and carry them out completely and thoroughly and should never become lax or negligent.
The words, bearing witness in equity, mean that the Faithful should bear practical witness to the truth of Islam by becoming good Muslims and leading good lives in order to become examples for others. They also signify that the Muslims should convey the Message of Islam to others and thus become witnesses for them. As, however, propagation of Islam implies contact with other peoples, the verse fittingly ends with the commandment, let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. Surely no other religion gives such fair and just teachings about its enemies as does Islam. A true Muslim should act justly not only to other Muslims but also to all non-Muslims–even to those who are enemies of Islam.
The words, And fear Allah, surely Allah is aware of what you do, contain a stern warning that the just and equitable treatment of the enemy enjoined above should not be by way of show but should proceed from the heart and be based on the fear of God, from Whom nothing is hidden. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کی خاطر مضبوطی سے نگرانی کرتے ہوئے انصاف کی تائید میں گواہ بن جاؤ اور کسی قوم کی دشمنی تمہیں ہرگز اس بات پر آمادہ نہ کرے کہ تم انصاف نہ کرو۔ انصاف کرو یہ تقویٰ کے سب سے زیادہ قریب ہے اور اللہ سے ڈرو۔ یقیناً اللہ اس سے ہمیشہ باخبر رہتا ہے جو تم کرتے ہو۔
اُردو تفسیر صغیر
اے ایماندارو! تم انصاف کے ساتھ گواہی دیتے ہوئے اللہ کے لئے استادہ ہو جاٶ‘ اور کسی قوم کی دشمنی تمہیں ہرگز اس بات پر آماد نہ کردے کہ تم انصاف نہ کرو۔ تم انصاف کرو‘ وہ تقویٰ کے زیادہ قریب ہے اور اللہ کا تقویٰ اختیار کرو۔ جو کچھ تم کرتے ہو اللہ اس سے یقیناً آگاہ ہے۔
Français
Ô vous qui croyez ! Soyez fermes dans la cause d’Allāh en portant témoignage avec justice. Et ne laissez pas l’hostilité d’un peuple vous inciter à agir autrement qu’avec justice. Soyez toujours équitables, car l’équité est plus près de la piété. Et craignez Allāh. Assurément, Allāh est Très-Conscient de ce que vous faites.
Español
¡Oh vosotros, los que creéis! Sed perseverantes en la causa de Al-lah en calidad de testigos justos; y que la enemistad de un pueblo no os incite a actuar con injusticia. Sed siempre justos, porque eso está más cerca de la virtud. Y temed a Al-lah. En verdad, Al-lah es consciente de lo que hacéis.
Deutsch
O die ihr glaubt! Seid standhaft in Allahs Sache, bezeugend in Gerechtigkeit! Und die Feindseligkeit eines Volkes soll euch nicht verleiten, anders denn gerecht zu handeln. Seid gerecht, das ist näher der Gottesfurcht. Und fürchtet Allah; wahrlich, Allah ist kundig eures Tuns.
وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ ۙ لَہُمۡ مَّغۡفِرَۃٌ وَّ اَجۡرٌ عَظِیۡمٌ ﴿۱۰﴾
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ لَهُم مَّغۡفِرَةٞ وَأَجۡرٌ عَظِيمٞ
English
Allah has promised those who believe and do good deeds that they shall have forgiveness and a great reward.
English Short Commentary
[e]Allah has promised those who believe and do good deeds that they shall have forgiveness and a great reward.
English Five Volume Commentary
[c]Allah has promised those who believe and do good deeds that they shall have forgiveness and a great reward.
اُردو
اللہ نے ان لوگوں سے وعدہ کیا ہے جو ایمان لائے اور نیک اعمال بجا لائے (کہ) اُن کے لئے مغفرت اور ایک بہت بڑا اجر ہے۔
اُردو تفسیر صغیر
جو لوگ ایمان لائے ہیں اور انہوں نے نیک عمل کئے ہیں ان سے اللہ نے وعدہ کیا ہے کہ ان کے لئے بخشش اور (بہت) بڑا اجر (مقدر) ہے۔
Français
Allāh a promis à ceux qui croient et qui font de bonnes œuvres qu’ils auront le pardon et une très grande récompense.
Español
Al-lah ha prometido a quienes creen y hacen buenas obras que obtendrán el perdón y una magnífica recompensa.
Deutsch
Verheißen hat Allah denen, die glauben und gute Werke tun: für sie ist Vergebung und großer Lohn.
وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ الۡجَحِیۡمِ ﴿۱۱﴾
وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَآ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ
English
And as for those who disbelieve and reject Our Signs, they are the people of Hell.
English Short Commentary
And as for [a]those who disbelieve and reject Our Signs, they are the people of Hell.
English Five Volume Commentary
And as for [d]those who disbelieve and reject Our Signs, they are the people of Hell.
اُردو
اور وہ لوگ جو کافر ہوئے اور انہوں نے ہماری آیات کو جھٹلایا یہی ہیں جو اہلِ جہنّم ہیں۔
اُردو تفسیر صغیر
اور جن لوگوں نے کفر اختیار کیا ہے اور ہماری آیتوں کو جھٹلایا ہے وہ لوگ دوزخی ہیں۔
Français
Et ceux qui sont mécréants et qui renient Nos Signes, ceux-là sont les gens de l’Enfer.
Español
En cuanto a los que no creen y rechazan nuestros Signos, ellos son el pueblo del Infierno.
Deutsch
Die aber ungläubig sind und Unsere Zeichen verwerfen, die sind der Hölle Insassen.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ اِذۡ ہَمَّ قَوۡمٌ اَنۡ یَّبۡسُطُوۡۤا اِلَیۡکُمۡ اَیۡدِیَہُمۡ فَکَفَّ اَیۡدِیَہُمۡ عَنۡکُمۡ ۚ وَ اتَّقُوا اللّٰہَ ؕ وَ عَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ ﴿٪۱۲﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ هَمَّ قَوۡمٌ أَن يَبۡسُطُوٓاْ إِلَيۡكُمۡ أَيۡدِيَهُمۡ فَكَفَّ أَيۡدِيَهُمۡ عَنكُمۡۖ وَٱتَّقُواْ ٱللَّهَۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
English
O ye who believe! remember Allah’s favour upon you when a people intended to stretch out their hands against you, but He withheld their hands from you; and fear Allah. And on Allah should the believers rely.
English Short Commentary
O ye who believe! remember Allah’s favour upon you when a people intended to stretch out their hands against you, but [b]He withheld their hands[727] from you; and fear Allah. And in Allah should the believers put their trust.
727. The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims. (close)
English Five Volume Commentary
O ye who believe! remember Allah’s favour upon you when a people intended to stretch out their hands against you, but [a]He withheld their hands from you; and fear Allah. And on Allah should the believers rely.[649]
649. Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اپنے اوپر اللہ کی نعمت کو یاد کرو۔ جب ایک قوم نے پختہ ارادہ کر لیا تھا کہ وہ تمہاری طرف اپنے (شر کے) ہاتھ لمبے کریں گے مگر اس نے تم سے ان کے ہاتھوں کو روک لیا اور اللہ سے ڈرو اور چاہئے کہ اللہ ہی پر مومن توکّل کریں۔
اُردو تفسیر صغیر
اے ایماندارو! تم اللہ کی اپنے اوپر نعمت یاد کرو (جو اس وقت ہوئی تھی) جبکہ ایک قوم نے ارادہ کیا تھا کہ تم پر دست درازی کرے۔ تب اس نے ان کے ہاتھ تم سے روک لئے۔ اور اللہ کا تقویٰ اختیار کرو۔ اور مومنوں کو اللہ (ہی) پر توکل کرنا چاہیے۔
Français
Ô vous qui croyez ! Rappelez-vous la grâce d’Allāh sur vous quand un peuple voulait lever la main sur vous ; mais Allāh retint leurs mains contre vous ; et craignez Allāh, et c’est en Allāh que les croyants doivent mettre leur confiance.
Español
¡Oh vosotros, los que creéis! recordad el favor de Al-lah para con vosotros cuando un pueblo intentó poneros las manos encima, pero Él apartó sus manos de vosotros; y temed a Al-lah. Pues en Al-lah deben confiar los creyentes.
Deutsch
O die ihr glaubt! Gedenket der Gnade Allahs über euch, als ein Volk die Hände nach euch auszustrecken trachtete. Er aber hielt ihre Hände von euch zurück. Und fürchtet Allah; auf Allah sollen die Gläubigen vertrauen.
وَ لَقَدۡ اَخَذَ اللّٰہُ مِیۡثَاقَ بَنِیۡۤ اِسۡرَآءِیۡلَ ۚ وَ بَعَثۡنَا مِنۡہُمُ اثۡنَیۡ عَشَرَ نَقِیۡبًا ؕ وَ قَالَ اللّٰہُ اِنِّیۡ مَعَکُمۡ ؕ لَئِنۡ اَقَمۡتُمُ الصَّلٰوۃَ وَ اٰتَیۡتُمُ الزَّکٰوۃَ وَ اٰمَنۡتُمۡ بِرُسُلِیۡ وَ عَزَّرۡتُمُوۡہُمۡ وَ اَقۡرَضۡتُمُ اللّٰہَ قَرۡضًا حَسَنًا لَّاُکَفِّرَنَّ عَنۡکُمۡ سَیِّاٰتِکُمۡ وَ لَاُدۡخِلَنَّکُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ فَمَنۡ کَفَرَ بَعۡدَ ذٰلِکَ مِنۡکُمۡ فَقَدۡ ضَلَّ سَوَآءَ السَّبِیۡلِ ﴿۱۳﴾
۞وَلَقَدۡ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِيٓ إِسۡرَـٰٓءِيلَ وَبَعَثۡنَا مِنۡهُمُ ٱثۡنَيۡ عَشَرَ نَقِيبٗاۖ وَقَالَ ٱللَّهُ إِنِّي مَعَكُمۡۖ لَئِنۡ أَقَمۡتُمُ ٱلصَّلَوٰةَ وَءَاتَيۡتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِي وَعَزَّرۡتُمُوهُمۡ وَأَقۡرَضۡتُمُ ٱللَّهَ قَرۡضًا حَسَنٗا لَّأُكَفِّرَنَّ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَلَأُدۡخِلَنَّكُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۚ فَمَن كَفَرَ بَعۡدَ ذَٰلِكَ مِنكُمۡ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ

English
And indeed Allah did take a covenant from the children of Israel; and We raised among them twelve leaders. And Allah said, ‘Surely, I am with you. If you observe Prayer, and pay the Zakat, and believe in My Messengers and support them, and lend to Allah a goodly loan, I will remove your evils from you and admit you into Gardens beneath which streams flow. But whoso from among you disbelieves thereafter does indeed stray away from the right path.’
English Short Commentary
And indeed [c]Allah did take a covenant from the children of Israel; and [d]We raised among them twelve leaders.[727A] And Allah said, ‘Surely, I am with you. If you observe Prayer, and pay the Zakat, and believe in My Messengers and support them, and lend to Allah a goodly loan, I will remove your evils from you and [e]admit you into Gardens beneath which streams flow. But [a]whoso from among you disbelieves thereafter does indeed stray away from the right path.’
727A. By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43:3-15). See also 2:61. (close)
English Five Volume Commentary
And indeed [a]Allah did take a covenant from the children of Israel; and [b]We raised among them twelve leaders. And Allah said, ‘Surely, I am with you. If you observe Prayer, and pay the Zakah, and believe in My Messengers and support them, and lend to Allah a goodly loan, I will remove your evils from you and [c]admit you into Gardens beneath which streams flow. But [d]whoso from among you disbelieves thereafter does stray away from the right path.’[650]
650. Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites. (close)
اُردو
اور یقیناً اللہ بنی اِسرائیل کا میثاق (بھی) لے چکا ہے اور ہم نے ان میں سے بارہ نقیب مقرر کر دئیے تھے۔ اور اللہ نے کہا یقیناً میں تمہارے ساتھ ہوں اگر تم نے نماز قائم کی اور زکوٰۃ دی اور میرے رسولوں پر ایمان لائے اور تم نے ان کی مدد کی اور اللہ کو قرضہ حسنہ دیا تو میں ضرور تمہاری برائیوں کو تم سے دُورکردوں گا اور ضرور تمہیں ایسی جنتوں میں داخل کروں گا جن کے دامن میں نہریں بہتی ہوں گی۔ پس تم میں سے جس نے اس کے بعد کفر کیا تو وہ یقیناً سیدھی راہ سے بھٹک گیا۔
اُردو تفسیر صغیر
اور اللہ نے یقیناً بنی اسرائیل سے پختہ عہد لیا ہوا ہے اور ہم نے ان میں سے بارہ سردار کھڑے کئے تھے اور اللہ نے (ان سے) فرمایا تھا (کہ) اگر تم نماز کو سنوار کر پڑھو گے اور زکٰوۃ دو گے اور میرے رسولوں پر ایمان لاٶ گے اور ان کی ہر طرح مدد کرو گے اور تم اللہ کو (اپنے مال میں سے) کچھ قرض‘ قرضہ حسنہ کے طور پر دو گے تو میں یقیناً تمہارے ساتھ ہوں۔ (اور) میں ضرور تم سے تمہاری بدیاں مٹادوں گا۔ اور میں یقیناً تمہیں ایسے باغوں میں داخل کروں گا جن کے اندر نہریں بہتی ہوں گی مگر جو (شخص) تم میں سے اس کے بعد بھی انکار سے کام لے تو (وہ سمجھ لے کہ) وہ سیدھے راستہ سے بھٹک گیا ہے۔
Français
Et en vérité, Allāh a fait un pacte avec les Enfants d’Israël ; et d’entre eux, Nous avons nommé douze chefs. Et Allāh dit : « Assurément, Je suis avec vous. Si vous observez la Prière, et payez la Zakāt, et croyez en Mes Messagers et les aidez et faîtes des prêts généreux à la cause d’Allāh, Je vous débarrasserai de vos méfaits et vous admettrai dans des Jardins sous lesquels coulent des ruisseaux. Mais quiconque d’entre vous refuse ensuite de croire s’égare vraiment du droit chemin. »
Español
En verdad Al-lah estableció un pacto con los hijos de Israel; y suscitamos de entre ellos a doce portavoces. Al-lah dijo: “Ciertamente estoy con vosotros. Si cumplís la Oración, pagáis el Zakat, creéis en mis Mensajeros y los apoyáis, y hacéis a Al-lah una ofrenda generosa, os borraré vuestras faltas y os admitiré en jardines por los que corren ríos. Pero si alguno de vosotros deja de creer después de esto, se aparta ciertamente del camino recto”.
Deutsch
Wahrlich, Allah hatte einen Bund mit den Kindern Israels geschlossen; und Wir erweckten aus ihnen zwölf Führer. Allah sprach: "Siehe, wenn ihr das Gebet verrichtet und die Zakât zahlt und an Meine Gesandten glaubt und sie unterstützt und Allah ein stattliches Darlehen gewährt, dann bin Ich mit euch und werde eure Missetaten von euch hinwegnehmen und euch in Gärten führen, durch die Ströme fließen. Wer von euch aber hierauf in Unglauben zurückfällt, der irrt fürwahr vom geraden Weg."