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.
وَ اَنۡزَلۡنَاۤ اِلَیۡکَ الۡکِتٰبَ بِالۡحَقِّ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ مِنَ الۡکِتٰبِ وَ مُہَیۡمِنًا عَلَیۡہِ فَاحۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ وَ لَا تَتَّبِعۡ اَہۡوَآءَہُمۡ عَمَّا جَآءَکَ مِنَ الۡحَقِّ ؕ لِکُلٍّ جَعَلۡنَا مِنۡکُمۡ شِرۡعَۃً وَّ مِنۡہَاجًا ؕ وَ لَوۡ شَآءَ اللّٰہُ لَجَعَلَکُمۡ اُمَّۃً وَّاحِدَۃً وَّ لٰکِنۡ لِّیَبۡلُوَکُمۡ فِیۡ مَاۤ اٰتٰٮکُمۡ فَاسۡتَبِقُوا الۡخَیۡرٰتِ ؕ اِلَی اللّٰہِ مَرۡجِعُکُمۡ جَمِیۡعًا فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ ﴿ۙ۴۹﴾
وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡكِتَٰبِ وَمُهَيۡمِنًا عَلَيۡهِۖ فَٱحۡكُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّۚ لِكُلّٖ جَعَلۡنَا مِنكُمۡ شِرۡعَةٗ وَمِنۡهَاجٗاۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةٗ وَٰحِدَةٗ وَلَٰكِن لِّيَبۡلُوَكُمۡ فِي مَآ ءَاتَىٰكُمۡۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٰتِۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعٗا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ
English
And We have revealed unto thee the Book comprising the truth and fulfilling that which was revealed before it in the Book, and as a guardian over it. Judge, therefore, between them by what Allah has revealed, and follow not their evil inclinations, turning away from the truth which has come to thee. For each of you We prescribed a clear spiritual Law and a manifest way in secular matters. And if Allah had enforced His will, He would have made you all one people, but He wishes to try you by that which He has given you. Vie, then, with one another in good works. To Allah shall you all return; then will He inform you of that wherein you differed.
English Short Commentary
And We have [b]revealed unto thee the Book comprising the truth and fulfilling that which was revealed before it in the Book, and as a guardian[752] over it. [c]Judge, therefore, between them by what Allah has revealed, and follow not their evil desires, turning away from the truth which has come to thee. For each of you We prescribed a clear spiritual Law[753] and a manifest way in secular matters. And if [a]Allah had enforced His Will, He would have made you all one people, but He wishes to try you by that which He has given you. [d]Vie, then, with one another in doing good works. To Allah shall you all return; then will He inform you of that wherein you differed;
752. Muhaimin means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan). The Qur’an is here spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was imperishable and of permanent worth and value in them, and has left out that which lacked the element of permanence and failed to meet the needs of mankind. Again, it is called a guardian over the previous Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to them. (close)
753. Shir‘ah signifies the religious Law of God consisting of such ordinances as those about Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right (Lane). Minhaj means, manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that the former word signifies the beginning of a way and the latter the well-trodden body of it (Qadir). Thus Shir‘ah is the law that mostly relates to spiritual matters and Minhaj is the law that relates to secular matters. Shir‘ah also means, a way leading to water. The meaning is that God has equipped all His creatures, according to the capacity of each, with the means to find the way to the spring of spiritual water, i.e. Divine revelation. (close)
English Five Volume Commentary
And [a]We have revealed unto thee the Book comprising the truth and fulfilling that which was revealed before it in the Book, and as a guardian over it. [b]Judge, therefore, between them by what Allah has revealed, and follow not their evil inclinations, turning away from the truth which has come to thee. For each of you We prescribed a clear spiritual Law and a manifest way in secular matters. And [c]if Allah had enforced His will, He would have made you all one people, but He wishes to try you by that which He has given you. [d]Vie, then, with one another in good works. To Allah shall you all return; then will He inform you of that wherein you differed.[680]
680. Important Words:
مھیمنا (guardian) is derived from ھیمن. They say ھیمن الرجل i.e. the man said, Amen. ھیمن الطائر علی فراخه means, the bird fluttered its wings over its young. ھیمن فلان علی کذا means, such a one became a protector and guardian over it. المھیمن when used about God means, He Who affords security and protection to His creatures when they are in a state of fear and danger (Aqrab). According to Lisan, the word مھیمن is derived from ھمن which is originally امن, the active participle مھیمنbeing really مؤامن. The word مھیمن means, witness; afforder of security and peace; controller and superintendent of the affairs of men; guardian and protector (Lisan).
شرعة (clear spiritual Law) is derived from شرع. They say شرع فی الامر i.e. he entered into the affair; or he entered upon or commenced the affair. شرع المال means, he brought the cattle to the watering place so that they might drink water. شرع الله لنا کذا means, God made it apparent or manifest to us; or God prescribed it for us as a religious Law. شرعة means, a custom; the religious Law of God consisting of such ordinances as those of Fasting, Prayer and Pilgrimage and other acts of piety; a way of belief and conduct which is manifest and right. شریعة means, a watering place such as is permanent and apparent to the eye, like the water of rivers, to which men and beasts resort; a way to water; religion or way of belief and practice (Lane).
منھاج (manifest way in secular matters) is derived from نھج i.e. it (a road or way) became manifest, plainly apparent or open; or he rendered (a road or an affair) manifest, plainly apparent or open. المنھاج or النھج means, a manifest, plainly apparent and open road or way (Lane). Al-Mubarrad says that شرعة signifies the beginning of a way and منھاج signifies the well-trodden body of it (Qadir). Thus شرعة would be mostly law relating to spiritual matters and منھاج law relating to secular matters.
Commentary:
The Quran is spoken of as a guardian over the previous Scriptures in the sense that it has preserved all that was true and permanent in them by embodying the same in itself, and has left out what lacked the element of permanence and failed to meet the needs of all mankind at all times. Again, it is called a guardian over Scriptures because it enjoys Divine protection against being tampered with, a blessing denied to other revealed Scriptures. All that is of permanent use in the previous Scriptures has been preserved in the Quran.
The words, for each of you, mean that not only for every nation but for every individual also God has appointed two clear ways, one pertaining to spiritual and the other to secular matters.
This verse also supplies an answer to the question, why God did not raise one Prophet for the whole of mankind in the beginning of the world, so that all peoples might have become one. The verse says that God has done so to "try" men and find out their fitness for the final Law. It is like appointing different stages of examinations to test the ability of students and thus raise them gradually to the final and topmost class. (close)
اُردو
اور ہم نے تیری طرف حق کے ساتھ کتاب نازل کی ہے اُس کی تصدیق کرتی ہوئی جو کتاب میں سے اس کے سامنے ہے اور اس پر نگران کے طور پر۔ پس ان کے درمیان اس کے مطابق فیصلہ کر جو اللہ نے اتارا ہے۔ اور جو تیرے پاس حق آیا ہے اسے چھوڑ کر ان کی خواہشات کی پیروی نہ کر۔ تم میں سے ہر ایک کے لئے ہم نے ایک مسلک اور ایک مذہب بنایا ہے اور اگر اللہ چاہتا تو ضرور تمہیں ایک ہی امت بنا دیتا لیکن وہ اس کے ذریعہ جو اس نے تمہیں دیا تمہیں آزمانا چاہتا ہے۔ پس تم نیکیوں میں ایک دوسرے پر سبقت لے جاؤ۔ اللہ ہی کی طرف تم سب کا لَوٹ کر جانا ہے۔ پس وہ تمہیں ان باتوں کی حقیقت سے آگاہ کرے گا جن میں تم اختلاف کیا کرتے تھے۔
اُردو تفسیر صغیر
اور ہم نے تجھ پر اس کتاب کو حق پر مشتمل اتارا ہے وہ اپنے سے پہلی کتاب (کی باتوں) کو پورا کرنے والی ہے اور اس پر محافظ ہے۔ پس تو اس (کتاب) کے مطابق جو اللہ نے (تجھ پر) اتاری ہے ان کے درمیان فیصلہ کر اور جو حق تیری طرف آیا ہے اسے چھوڑ کر ان کی خواہشوں کی پیروی نہ کر۔ ہم نے تم میں سے ہر ایک کے لئے (اپنی اپنی استعداد کے مطابق الہامی) پانی تک پہنچنے کے لئے ایک چھوٹا یا بڑا راستہ بنایا ہے اور اگر اللہ چاہتا تو تم (سب) کو ایک ہی جماعت بنا دیتا۔ مگر (اس کلام کے متعلق) تمہارا امتحان لینے کے لئے جو اس نے تم پر اتارا تھا (ایسا نہیں کیا) پس تم نیکیوں میں ایک دوسرے سے بڑھنے کے لئے مقابلہ کرو۔ کیونکہ اللہ ہی کی طرف تم سب نے لوٹ کر جانا ہے۔ جبکہ وہ تم کو ان تمام امور میں جن میں تم اختلاف رکھتے تھے حقیقت سے واقف کرے گا۔
Français
Et Nous t’avons révélé le Livre renfermant la vérité confirmant ce qui avait été révélé dans le Livre qui était avant, et comme son gardien. Juge donc entre eux d’après ce qu’Allāh a fait descendre et ne suis pas leurs mauvais penchants, au détriment de la vérité qui est venue à toi. Pour chacun de vous Nous prescrivîmes une Loi et une voie pour atteindre des hauteurs spirituelles. Et si Allāh le voulait, Il aurait fait de vous tous un seul peuple, mais Il veut vous éprouver d’après ce qu’Il vous a accordé. Rivalisez donc entre vous dans l’accomplissement de bonnes œuvres. C’est auprès d’Allāh que vous retournerez tous, et alors Il vous éclairera concernant ce sur quoi vous étiez en désaccord.
Español
Y te hemos revelado el Libro que contiene la verdad y cumple lo revelado antes de él en el Libro, y como guardián suyo. Juzga, pues, entre ellos de acuerdo con lo que Al-lah ha revelado y no sigas sus malas inclinaciones desviándote de la verdad que te ha sido entregada. A cada uno de vosotros prescribimos una Ley espiritual diáfana y un camino. Y si Al-lah hubiese ejecutado Su voluntad, os abría reunido a todos en una sola nación, pero Él desea probaros de acuerdo con lo que os ha entregado. Competid pues mutuamente, en las buenas obras. Todos volveréis a Al-lah y Él os hará saber en qué discrepabais.
Deutsch
Wir haben dir das Buch hinabgesandt mit der Wahrheit, als Erfüllung dessen, was schon in dem Buche war, und als Wächter darüber. Richte darum zwischen ihnen nach dem, was Allah hinabgesandt hat, und folge nicht ihren bösen Neigungen gegen die Wahrheit, die zu dir gekommen ist. Einem jeden von euch haben Wir eine klare Satzung und einen deutlichen Weg vorgeschrieben. Und hätte Allah gewollt, Er hätte euch alle zu einer einzigen Gemeinde gemacht, doch Er wünscht euch auf die Probe zu stellen durch das, was Er euch gegeben. Wetteifert darum miteinander in guten Werken. Zu Allah ist euer aller Heimkehr; dann wird Er euch aufklären über das, worüber ihr uneinig wart.
وَ اَنِ احۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ وَ لَا تَتَّبِعۡ اَہۡوَآءَہُمۡ وَ احۡذَرۡہُمۡ اَنۡ یَّفۡتِنُوۡکَ عَنۡۢ بَعۡضِ مَاۤ اَنۡزَلَ اللّٰہُ اِلَیۡکَ ؕ فَاِنۡ تَوَلَّوۡا فَاعۡلَمۡ اَنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّصِیۡبَہُمۡ بِبَعۡضِ ذُنُوۡبِہِمۡ ؕ وَ اِنَّ کَثِیۡرًا مِّنَ النَّاسِ لَفٰسِقُوۡنَ ﴿۵۰﴾
وَأَنِ ٱحۡكُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ وَٱحۡذَرۡهُمۡ أَن يَفۡتِنُوكَ عَنۢ بَعۡضِ مَآ أَنزَلَ ٱللَّهُ إِلَيۡكَۖ فَإِن تَوَلَّوۡاْ فَٱعۡلَمۡ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعۡضِ ذُنُوبِهِمۡۗ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ لَفَٰسِقُونَ
English
And We have revealed the Book to thee bidding thee to judge between them by that which Allah has revealed and not to follow their evil inclinations, and to be on thy guard against them, lest they cause thee to fall into affliction on account of part of what Allah has revealed to thee. But if they turn away, then know that Allah intends to smite them for some of their sins. And indeed a large number of men are disobedient.
English Short Commentary
And that thou shouldst [c]Judge between them by that which Allah has revealed and follow not their evil desires and be on thy guard against them, [d]lest they involve thee in trouble on account of a part of what Allah has revealed to thee. But if they turn away, then know that Allah intends to punish them for some of their sins. And indeed a large number of men are disobedient.
English Five Volume Commentary
And We have revealed the Book to thee bidding thee to [a]judge between them by that which Allah has revealed and not to follow their evil inclinations, and to be on thy guard against them, [b]lest they cause thee to fall into affliction on account of part of what Allah has revealed to thee. But if they turn away, then know that Allah intends to smite them for some of their sins. And indeed a large number of men are dis-obedient.[681]
681. Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views. (close)
اُردو
اور (پھر تاکید ہے) کہ جو بھی اللہ نے اتارا ہے اس کے مطابق ان کے درمیان فیصلہ کر اور ان کی خواہشات کی پیروی نہ کر اور ان سے بچ کر رہ کہ اس تعلیم کے کسی حصہ کے متعلق تجھے فتنہ میں نہ ڈال دیں جو اللہ نے تیری طرف اتاری۔ پس اگر وہ پیٹھ پھیر لیں تو جان لے کہ اللہ ضرور ارادہ رکھتا ہے کہ ان کے بعض گناہوں کے سبب ان پر کوئی مصیبت ڈال دے اور یقیناً لوگوں میں سے بہت سے فاسق ہیں۔
اُردو تفسیر صغیر
اور اے رسول! تو ان کے درمیان اس کلام کے ذریعہ سے فیصلہ کر جو اللہ نے (تجھ پر) اتارا ہے اور تو ان کی خواہشات کی پیروی نہ کر اور ان سے ہوشیار رہ کہ وہ تجھے فتنہ میں ڈال کر اللہ کے اتارے ہوئے کلام سے دور نہ لے جائیں پھر اگر وہ پھر جائیں تو جان لے کہ اللہ چاہتا ہے کہ ان کو ان کے بعض گناہوں کی وجہ سے سزا دے اور لوگوں میں سے بہت لوگ عہدشکن ہیں۔
Français
Et Nous t’avons révélé le Livre pour que tu juges entre eux d’après ce qu’Allāh a fait descendre, et pour que tu ne suives pas leurs mauvais penchants, et pour que tu te méfies d’eux de peur qu’ils tentent de t’éloigner d’une partie de ce qu’Allāh a fait descendre sur toi. Mais s’ils se détournent de toi, alors sache qu’Allāh a le dessein de les frapper pour certains de leurs péchés. Et en fait, bien des hommes sont désobéissants.
Español
Y te hemos revelado el Libro ordenándote que juzgues entre ellos de acuerdo con lo que Al-lah te ha revelado, y no sigas sus malas inclinaciones, y para que estés en guardia contra ellos, no sea que te hagan caer en aflicción debido a una parte de lo que Al-lah ya te ha revelado. Pero si se alejan, sabe entonces que Al-lah quiere castigarlos por algunos de sus pecados. Porque en realidad un gran número de hombres son desobedientes.
Deutsch
Und so richte du zwischen ihnen nach dem, was Allah hinabgesandt hat, und folge nicht ihren bösen Neigungen, sondern sei vor ihnen auf der Hut, damit sie dich nicht bedrängen und wegtreiben von einem Teil dessen, was Allah zu dir hinabgesandt hat. Wenden sie sich jedoch ab, so wisse, dass Allah sie zu treffen gedenkt für etliche von ihren Sünden. Siehe, gar viele der Menschen sind Wortbrüchige.
اَفَحُکۡمَ الۡجَاہِلِیَّۃِ یَبۡغُوۡنَ ؕ وَ مَنۡ اَحۡسَنُ مِنَ اللّٰہِ حُکۡمًا لِّقَوۡمٍ یُّوۡقِنُوۡنَ ﴿٪۵۱﴾
أَفَحُكۡمَ ٱلۡجَٰهِلِيَّةِ يَبۡغُونَۚ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ حُكۡمٗا لِّقَوۡمٖ يُوقِنُونَ
English
Do they then seek the judgment of the days of Ignorance? And who is better than Allah as a Judge for a people who have firm faith?
English Short Commentary
Do they then seek the judgment[754] of the days of Ignorance.[755] And who is better than Allah as a judge for a people who have firm faith?
754. Hukm means, judgment, rule, jurisdiction, dominion, government, ordinance, decree, law; predicament (Lane). (close)
755. The pre-Islamic period. (close)
English Five Volume Commentary
Do they then seek the judgement of the days of Ignorance? And who is better than Allah as a Judge for a people who have firm faith?[682]
682. Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36. (close)
اُردو
پس کیا وہ جہالت کا (طریقِ) فیصلہ پسندکرتے ہیں۔ اور اہلِ یقین کے لئے فیصلہ کرنے میں اللہ سے بہتر کون ہو سکتا ہے۔
اُردو تفسیر صغیر
کیا وہ کلام الٰہی کے نازل ہونے سے پہلے کے فیصلہ کو پسند کرتے ہیں لیکن مومنوں کے نزدیک تو اللہ سے زیادہ اچھا فیصلہ کرنے والا کوئی نہیں۔
Français
Cherchent-ils donc le jugement des jours de l’Ignorance ? Et qui mieux qu’Allāh peut juger un peuple dont la foi est ferme ?
Español
¿Buscan acaso el juicio de los días de la Ignorancia? Mas ¿quién es mejor que Al-lah como juez de un pueblo que se mantiene firme en la fe?
Deutsch
Wünschen sie etwa die Rechtsprechung (aus den Tagen) der Unwissenheit zurück? Und wer ist ein besserer Richter als Allah für ein Volk, das fest im Glauben ist?
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الۡیَہُوۡدَ وَ النَّصٰرٰۤی اَوۡلِیَآءَ ۘؔ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ؕ وَ مَنۡ یَّتَوَلَّہُمۡ مِّنۡکُمۡ فَاِنَّہٗ مِنۡہُمۡ ؕ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ ﴿۵۲﴾
۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوۡلِيَآءَۘ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُۥ مِنۡهُمۡۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ
English
O ye who believe! take not the Jews and the Christians for friends. They are friends one to another. And whoso among you takes them for friends is indeed one of them. Verily, Allah guides not the unjust people.
English Short Commentary
O ye who believe! [a]‘take not the Jews and the Christians for friends.[756] They are friends of each other.[757] And whoso among you takes them for friends is indeed one of them. Verily, Allah guides not the unjust people.
756. The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers (60:9). It refers only to those Jews or Christians who are at war with Muslims and who are always hatching plots against them. (close)
757. Jews and Christians forget their own differences and become united in their opposition to Islam. Truly, has the Holy Prophet said, "All disbelief forms one community," viz. all disbelievers, however inimical to one another, behave like one people when opposed to Muslims. (close)
English Five Volume Commentary
O ye who believe! [a]take not the Jews and the Christians for friends. They are friends one to another. And whoso among you takes them for friends is indeed one of them. Verily, Allah guides not the unjust people.[683]
683. Commentary:
The verse should not be construed to prohibit or discourage just or benevolent treatment of Jews, Christians and other disbelievers. Elsewhere, the Quran says: Allah forbids you not respecting those who have not fought against you on account of your religion and who have not driven you forth from your homes, that you be kind to them and act equitably towards them; surely Allah loves those who are equitable (60:9). Thus it is only those Jews or Christians who are at war with Muslims whom the Quran forbids to be taken for friends.
Moreover, the word اولیاء (friends) signifies not only friends but helpers and protectors also, and may thus be rendered as "protecting friends"; and surely Muslims cannot take Jews and Christians as their protecting friends. Their only protecting friends are God and His Prophet as well as their own brethren in faith. See also 5:56 below.
The expression, They are friends one to another, means that Jews and Christians forget their own differences and become united in their opposition to Islam and the Holy Prophet. Truly has the Prophet said: الکفر ملة واحدة i.e. "all disbelief forms one community" viz. all disbelievers, however inimical to one another, are like one community when opposed to Islam. (close)
اُردو
اے وے لوگو جو ایمان لائے ہو! یہود اور نصاریٰ کو دوست نہ پکڑو۔ وہ (آپس ہی میں) ایک دوسرے کے دوست ہیں۔ اور تم میں سے جو اُن سے دوستی کرے گا وہ اُنہی کا ہو رہے گا۔ یقیناً اللہ ظالم قوم کو ہدایت نہیں دیتا۔
اُردو تفسیر صغیر
اے ایماندارو! یہودیوں اور نصاریٰ کو (اپنا) مددگار نہ بناٶ (کیونکہ) ان میں سے بعض بعض کے مددگار ہیں اور تم میں سے جو (بھی) ان کو اپنا مددگار بنائے گا وہ یقیناً ان (ہی) میں سے ہوگا اللہ ظالم لوگوں کو ہرگز (کامیابی کی) راہ نہیں دکھاتا۔
Français
Ô vous qui croyez ! Ne prenez pas les Juifs et les Chrétiens pour amis. Ils sont amis les uns des autres. Et celui d’entre vous qui les prend pour amis est en vérité un des leurs. En vérité Allāh ne dirige pas les hommes injustes.
Español
¡Oh, vosotros, los que creéis! no toméis por amigos a judíos ni a cristianos. Ellos son amigos entre sí. Mas si alguno de vosotros los toma por amigos, es, en verdad, uno de ellos. Ciertamente, Al-lah no guía a los injustos.
Deutsch
O die ihr glaubt! Nehmet nicht die Juden und die Christen zu Freunden. Sie sind Freunde gegeneinander. Und wer von euch sie zu Freunden nimmt, der gehört fürwahr zu ihnen. Wahrlich, Allah weist nicht dem Volk der Ungerechten den Weg.
فَتَرَی الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ یُّسَارِعُوۡنَ فِیۡہِمۡ یَقُوۡلُوۡنَ نَخۡشٰۤی اَنۡ تُصِیۡبَنَا دَآئِرَۃٌ ؕ فَعَسَی اللّٰہُ اَنۡ یَّاۡتِیَ بِالۡفَتۡحِ اَوۡ اَمۡرٍ مِّنۡ عِنۡدِہٖ فَیُصۡبِحُوۡا عَلٰی مَاۤ اَسَرُّوۡا فِیۡۤ اَنۡفُسِہِمۡ نٰدِمِیۡنَ ﴿ؕ۵۳﴾
فَتَرَى ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ يُسَٰرِعُونَ فِيهِمۡ يَقُولُونَ نَخۡشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٞۚ فَعَسَى ٱللَّهُ أَن يَأۡتِيَ بِٱلۡفَتۡحِ أَوۡ أَمۡرٖ مِّنۡ عِندِهِۦ فَيُصۡبِحُواْ عَلَىٰ مَآ أَسَرُّواْ فِيٓ أَنفُسِهِمۡ نَٰدِمِينَ
English
And thou wilt see those in whose hearts is a disease, hastening towards them, saying, ‘We fear lest a misfortune befall us.’ Maybe, Allah will bring about victory or some other event from Himself. Then will they become regretful of what they concealed in their minds.
English Short Commentary
And thou wilt see those in whose hearts is a disease, hastening towards them saying, ‘We fear lest a misfortune[758] befall us.’ Maybe, Allah will bring about [b]victory[759] or some other event from Himself. Then they will regret what they hid in their minds.
758. Da’irah means, a turn of fortune, specially an evil accident, a misfortune; a calamity; defeat or rout; slaughter or death (Lane). (close)
759. "Victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word "event" coming after victory evidently refers to something greater than victory. It seems to refer to the entry into the fold of Islam of the whole of the Arabian Peninsula and its establishment in it. (close)
English Five Volume Commentary
And thou wilt see those in whose hearts is a disease, hastening towards them, saying, ‘We fear lest a misfortune befall us.’ Maybe, [a]Allah will bring about victory or some other event from Himself. Then will they become regretful of what they concealed in their minds.[684]
684. Important Words:
دائرة (misfortune) is derived from دار meaning, he or it went or moved round; or he or it circled or revolved or returned to the place from which he or it began to move. داربالبیت means, he went round about the house; or he surrounded or encompassed it. They say دارت الایام meaning, the days came round in their turn, i.e. repeated themselves. The expression دارت به دوائرالزمان means, the revolutions of fortune or time made him turn around from one state or condition to another. They say: دارت علیھم الدوائر meaning, calamities befell them. دائرة therefore, means: (1) the circuit, ambit or circumference of a thing; (2) a ring, a circle; (3) a turn of fortune, especially an evil accident; a misfortune; a calamity; defeat or rout; slaughter or death (Lane & Aqrab).
Commentary:
The verb سارع (he hastened) from which یسارعون (hastening) has been formed is generally followed by the preposition الی;but according to Arabic usage sometimes a verb takes after it a preposition which properly belongs to another verb mentioned or understood before it, thus retaining not only its own sense but also acquiring that of the verb whose preposition it takes. In the present verse the verb یسارعون (hastening) has been followed not by the preposition الی meaning, to or toward, but by the preposition فی which means in, among or into, thus adding to its own sense the further significance of the verb یدخلون (they enter). Hence the expression یسارعون فیھم (hastening towards them) would really mean "hastening towards them, they enter among them".
The word "victory" mentioned in the verse may either refer to the Fall of Mecca or to victory in general. The word امر (event) coming after victory evidently refers to something greater than victory. Obviously, it refers to the entry into Islam of the whole Arabian peninsula and the establishment of the power of Islam in it. (close)
اُردو
پس تُو اُن کو جن کے دلوں میں مرض ہے دیکھے گا کہ اُن لوگوں میں دوڑے پھرتے ہیں۔ وہ کہتے ہیں ہمیں ڈر ہے کہ ہم پر کوئی زمانے کی مار نہ پڑ جائے۔ پس قریب ہے کہ اللہ فتح (کا دن) لے آئے یا اپنا کوئی فیصلہ صادر کردے تو اُس پر جو وہ اپنے دلوں میں چھپا رہے ہیں شرمندہ ہو جائیں۔
اُردو تفسیر صغیر
اور تو ان لوگوں کوجن کے دل میں بیماری ہے دیکھے گا کہ وہ کہتے ہوئے ان (کفار) کی طرف دوڑ (دوڑ) کر جاتے ہیں (اور کہتے ہیں) کہ ہم (اس بات سے) ڈرتے ہیں کہ ہم پر کوئی مصیبت (نہ) آجائے۔ پس قریب ہے کہ اللہ (تمہاری) فتح (کے سامان) یا اپنے پاس سے کوئی (اور) امر (ظہور میں) لائے۔ جس سے وہ اس بات پر کہ جسے انہوں نے اپنے دلوں میں چھپایا ہوا ہے نادم ہوجائیں۔
Français
Et tu verras ceux dont le cœur est atteint d’une maladie, se hâter vers eux et dire : « Nous avons peur qu’un malheur ne nous frappe. » Il se peut qu’Allāh amène une victoire ou un événement quelconque de Sa part. Alors ils regretteront ce qu’ils avaient dissimulé dans leur cœur.
Español
Y verás a los que tienen el corazón enfermo, apresurarse hacia ellos diciendo: “tememos que nos alcance una desgracia”. Tal vez Al-lah traiga la victoria o algún otro acontecimiento procedente de Él. Entonces se arrepentirán de lo que ocultaron en sus mentes.
Deutsch
Und du wirst jene sehen, in deren Herzen Krankheit ist, zu ihnen hineilen; sie sagen: " Wir fürchten, es möchte uns ein Unglück befallen." Mag Allah den Sieg herbeiführen oder (sonst) ein Ereignis von Ihm. Dann werden sie bereuen, was sie in ihren Herzen verhehlten.
وَ یَقُوۡلُ الَّذِیۡنَ اٰمَنُوۡۤا اَہٰۤؤُلَآءِ الَّذِیۡنَ اَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمَانِہِمۡ ۙ اِنَّہُمۡ لَمَعَکُمۡ ؕ حَبِطَتۡ اَعۡمَالُہُمۡ فَاَصۡبَحُوۡا خٰسِرِیۡنَ ﴿۵۴﴾
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓاْ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ إِنَّهُمۡ لَمَعَكُمۡۚ حَبِطَتۡ أَعۡمَٰلُهُمۡ فَأَصۡبَحُواْ خَٰسِرِينَ
English
And those who believe will say, ‘Are these they who swore by Allah with their most solemn oaths that they were surely with you?’ Their works are vain and they have become the losers.
English Short Commentary
And those who believe will say, ‘Are these they who swore by Allah their most solemn oaths that they were surely with you?’ Their works are vain and they have become the losers.
English Five Volume Commentary
And those who believe will say, ‘Are these they who swore by Allah with their most solemn oaths that they were surely with you?’ Their works are vain and they have become the losers.
اُردو
اور وہ جوایمان لائے کہتے ہیں کیا یہی وہ لوگ ہیں جنہوں نے اللہ کی اپنی (طرف سے) پختہ قسمیں کھائی تھیں کہ وہ یقیناً تمہارے ساتھ ہیں۔ ان کے اعمال ضائع ہو گئے۔ پس وہ گھاٹا کھانے والے بن گئے۔
اُردو تفسیر صغیر
اور جو لوگ مومن ہیں کہیں گے کہ کیا یہی وہ لوگ ہیں جنہوں نے (سخت سے) سخت قسمیں کھا کر کہا تھا کہ ہم کلی طور پر تمہارے ساتھ ہیں ان کے اعمال ضائع ہو گئے۔ پس وہ نقصان اٹھانے والے ہو گئے۔
Français
Et ceux qui croient diront : « Est-ce ceux-là qui ont juré par Allāh de leurs serments les plus solennels qu’ils étaient en vérité avec vous ? » Leurs œuvres sont futiles, et ils sont devenus les perdants.
Español
Y los creyentes dirán: “¿Son éstos los que juraron por Al-lah, con su juramento más solemne, que de verdad estaban con vosotros?”. Sus trabajos son inútiles y se han convertido en perdedores.
Deutsch
Und die Gläubigen werden sagen: "Sind das etwa jene, die bei Allah schworen mit ihren feierlichsten Eiden, dass sie unverbrüchlich zu euch stünden?" Eitel sind ihre Werke, und sie sind Verlorene geworden.