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.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا مَنۡ یَّرۡتَدَّ مِنۡکُمۡ عَنۡ دِیۡنِہٖ فَسَوۡفَ یَاۡتِی اللّٰہُ بِقَوۡمٍ یُّحِبُّہُمۡ وَ یُحِبُّوۡنَہٗۤ ۙ اَذِلَّۃٍ عَلَی الۡمُؤۡمِنِیۡنَ اَعِزَّۃٍ عَلَی الۡکٰفِرِیۡنَ ۫ یُجَاہِدُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ وَ لَا یَخَافُوۡنَ لَوۡمَۃَ لَآئِمٍ ؕ ذٰلِکَ فَضۡلُ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ؕ وَ اللّٰہُ وَاسِعٌ عَلِیۡمٌ ﴿۵۵﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَن يَرۡتَدَّ مِنكُمۡ عَن دِينِهِۦ فَسَوۡفَ يَأۡتِي ٱللَّهُ بِقَوۡمٖ يُحِبُّهُمۡ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلۡمُؤۡمِنِينَ أَعِزَّةٍ عَلَى ٱلۡكَٰفِرِينَ يُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوۡمَةَ لَآئِمٖۚ ذَٰلِكَ فَضۡلُ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
English
O ye who believe! whoso among you turns back from his religion, then let it be known that in his stead Allah will soon bring a people whom He will love and who will love Him, and who will be kind and humble towards believers, hard and firm against disbelievers. They will strive in the cause of Allah and will not fear the reproach of a faultfinder. That is Allah’s grace; He bestows it upon whomsoever He pleases; and Allah is Bountiful, All- Knowing.
English Short Commentary
O ye who believe! whoso among you [a]turns back from his religion, then let him know that Allah will soon bring in his stead a people whom He will love and who will love Him[760] and who will be kind and humble towards believers, and hard and firm against disbelievers. They will strive in the cause of Allah and will not fear the reproach of a fault-finder. That is Allah’s grace; He bestows it upon whomsoever He pleases and Allah is Bountiful, All-Knowing.
760. If the followers of a religion are found to be steadily and perpetually decreasing with no prospects for recovery, that religion must be considered as dead. (close)
English Five Volume Commentary
O ye who believe! [a]whoso among you turns back from his religion, then let it be known that in his stead Allah will soon bring a people whom He will love and who will love Him, and who will be kind and humble towards believers, hard and firm against disbelievers. They will strive in the cause of Allah and will not fear the reproach of a fault-finder. That is Allah’s grace; He bestows it upon whomsoever He pleases; and Allah is Bountiful, All-Knowing.[685]
685. Important Words:
اذلة (kind and humble) is derived from ذل i.e. he or it was or became low, base, paltry, humble or weak. ذلت الدابة means, the beast became easy, submissive and manageable. ذل الطریق means, the road became beaten and trodden and easy to be travelled. اذله means, he rendered him low, base, humble or weak. ذل (dhillun) or ذل (dhullun) means, submissiveness or manageableness; also gentleness and mercy. ذلیل which is the singular of اذلة means low, base, mean, paltry, humble or weak; easy and smooth; also gentle and merciful (Lane).
اعزة (hard and firm) is the plural of عزیز which is verbal adjective from عز meaning, he was or became mighty, potent, powerful or strong, or high and elevated; he magnified or exalted himself; he resisted or withstood; he was indomitable and invincible; it (a thing) was or became rare, scarce, hard to find; or he or it was or became dear, highly esteemed and greatly valued; or it became difficult and hard. عزیز of which the plural is اعزة means, mighty and powerful; high and elevated; resisting and invincible; hard and difficult rough in manners; rare or scarce or highly esteemed (Lane & Aqrab). See also 2:130.
واسع (Bountiful) is derived from وسع i.e. it (place, vessel, etc.) was sufficient or sufficiently large or capacious or ample or abundant. السعة means, width or extent; ampleness or plentifulness; capacity or power. واسع means, possessing ample power or ability; powerful, bountiful; One Who gives to all; One Who encompasses all things (Lane & Aqrab).
Commentary:
The verse lays down an infallible sign of a true and living religion which is that the number of its followers is never allowed to fall or decrease permanently. If one individual goes out of its pale, God brings in a number to take his place. If the followers of a religion are found to be steadily and perpetually decreasing with no arrangement for recovery, that religion must be dead and truth must have departed from it.
The words اذلة علی المؤمنین (kind and humble toward believers) mean that true believers whom God will bring in place of apostates will be susceptible to the influence of brother believers, will be lenient in their dealings with them, will connive at their shortcomings, will be ready to forgive and forget their faults and will love and be kind to them. And the expression اعزة علی الکافرین (hard and firm toward disbelievers) means that they will not be afraid of disbelievers nor will they be susceptible to their baneful influence. In fact, the above are the two main characteristic qualities of a rising people who love God.
The words, They will strive in the cause of Allah, mean that, unlike the weak of faith who are ever ready to turn back from their religion and stumble at every trial, the newcomers will be zealous Muslims, eager to bring others into the fold of Islam.
We are further told in the verse that a true believer is never afraid of laying down his life in the cause of Allah. He does not fear the reproaches of fault-finders or scoffers. He fears neither the sword nor the censure of the enemy. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! تم میں سے جو اپنے دین سے مرتد ہو جائے تو ضرور اللہ (اس کے بدلے) ایک ایسی قوم لے آئے گاجس سے وہ محبت کرتا ہو اور وہ اُس سے محبت کرتے ہوں۔ مومنوں پر وہ بہت مہربان ہوں گے (اور) کافروں پر بہت سخت۔ وہ اللہ کی راہ میں جہاد کریں گے اور کسی ملامت کرنے والے کی ملامت کا کوئی خوف نہ رکھتے ہوں گے۔ یہ اللہ کا فضل ہے وہ اس کو جسے چاہتا ہے دیتا ہے اور اللہ بہت وسعت عطا کرنے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اے ایماندارو! تم میں سے جو (شخص) اپنے دین سے پھر جائے تو (وہ یاد رکھے) اللہ (اس کی جگہ) جلد (ہی) ایک ایسی قوم لے آئے گا جن سے وہ محبت کرتا ہوگا اور وہ اس سے محبت کرتے ہوں گے۔ جو مومنوں پر شفقت کرنے والے ہوں گے اور کافروں کے مقابلہ پر سخت‘ وہ اللہ کی راہ میں جہاد کریں گے اور کسی ملامت کرنے والے کی ملامت سے نہیں ڈریں گے۔ یہ اللہ کا فضل ہے وہ جسے پسند کرتا ہے (یہ فضل اسے) دے دیتا ہے اور اللہ وسعت بخشنے والا (اور) بہت جاننے والا ہے۔
Français
Ô vous qui croyez ! Ceux d’entre vous qui renient leur foi, sachez qu’Allāh certainement fera venir un autre peuple, qu’Il aimera et qui L’aimera, et qui sera bienveillant et humble envers les croyants, dur et ferme envers les mécréants. Ils se battront pour la cause d’Allāh, et ne craindront pas les reproches d’aucun blâmeur. C’est là la grâce d’Allāh ; Il l’accorde à qui Il veut ; et Allāh est Munificent, Omniscient.
Español
¡Oh vosotros, los que creéis! quienes de vosotros renieguen de su religión, que sepan que, en su lugar, Al-lah traerá pronto a un pueblo al que Él amará y que le amará a Él, y que serán amables y humildes con los creyentes, pero duros y firmes con los incrédulos. Se sacrificarán por la causa de Al-lah y no temerán el reproche del que se dedica a censurar. Ésa es la gracia de Al-lah; Él la concede a quien le place; pues Al-lah es Magnánimo, Omnisciente.
Deutsch
O die ihr glaubt, wer von euch sich von seinem Glauben abkehrt, (wisse) Allah wird bald ein anderes Volk bringen, das Er liebt und das Ihn liebt, gütig und demütig gegen die Gläubigen und hart wider die Ungläubigen. Sie werden streiten in Allahs Weg und werden den Vorwurf des Tadelnden nicht fürchten. Das ist Allahs Huld; Er gewährt sie, wem Er will, denn Allah ist freigebig, allwissend.
اِنَّمَا وَلِیُّکُمُ اللّٰہُ وَ رَسُوۡلُہٗ وَ الَّذِیۡنَ اٰمَنُوا الَّذِیۡنَ یُقِیۡمُوۡنَ الصَّلٰوۃَ وَ یُؤۡتُوۡنَ الزَّکٰوۃَ وَ ہُمۡ رٰکِعُوۡنَ ﴿۵۶﴾
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٰكِعُونَ
English
Your friend is only Allah and His Messenger and the believers who observe Prayer and pay the Zakat and worship God alone.
English Short Commentary
Your [b]friend is Allah and His Messenger and the believers who observe Prayer and pay the Zakat and worship God alone.
English Five Volume Commentary
[a]Your friend is only Allah and His Messenger and the believers who observe Prayer and pay the Zakah and worship God alone.[686]
686. Important Words:
راکعون (who worship God alone). See 2:44. (close)
اُردو
یقیناً تمہارا دوست اللہ ہی ہے اور اس کا رسول اور وہ لوگ جو ایمان لائے جو نماز قائم کرتے ہیں اور زکوٰۃ ادا کرتے ہیں اور وہ (خدا کے حضور) جھکے رہنے والے ہیں۔
اُردو تفسیر صغیر
تمہارا مددگار صرف اللہ اور اس کا رسول اور وہ مومن ہیں جو نماز کو قائم رکھتے ہیں‘ اور زکٰوۃ دیتے ہیں اور (ساتھ ہی) وہ پکے مو ٔحد ہیں۔
Français
Votre ami est seulement Allāh et Son Messager et les croyants qui observent la Prière et qui paient la Zakāt, s’inclinant devant Lui en toute sincérité.
Español
Vuestro amigo es sólo Al-lah y Su Mensajero y los creyentes que cumplen a oración y pagan el Zakat, inclinándose ante El con absoluta sinceridad.
Deutsch
Eure Freunde sind einzig Allah und Sein Gesandter und die Gläubigen, die das Gebet verrichten und die Zakât zahlen und Gott allein anbeten.
وَ مَنۡ یَّتَوَلَّ اللّٰہَ وَ رَسُوۡلَہٗ وَ الَّذِیۡنَ اٰمَنُوۡا فَاِنَّ حِزۡبَ اللّٰہِ ہُمُ الۡغٰلِبُوۡنَ ﴿٪۵۷﴾
وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَٰلِبُونَ
English
And those who take Allah and His Messenger and the believers for friends should rest assured that it is the party of Allah that must triumph.
English Short Commentary
And those who take Allah and His Messenger and the believers for friends should rest assured that it is the [c]party of Allah that must triumph.
English Five Volume Commentary
And those who take Allah and His Messenger and the believers for friends should rest assured that [a]it is the party of Allah that must triumph.[687]
687. Commentary:
People seek the friendship of great men in order to succeed in life. But, asks the verse, who is greater than God and His Messenger and the true believers, and how can those who make friends with them fail in life? (close)
اُردو
اور جو اللہ کو دوست بنائے اور اس کے رسول کو اور ان لوگوں کو جو ایمان لائے تو اللہ ہی کا گروہ ہے جو ضرور غالب آنے والے ہیں۔
اُردو تفسیر صغیر
اور جو لوگ اللہ اور اس کے رسول کواور مومنوں کو اپنا مددگار بناتے ہیں (وہ سمجھ لیں کہ) یقیناً اللہ کی جماعت ہی غالب (ہو کر رہنے والی) ہے۔
Français
Et ceux qui prennent Allāh et Son Messager et les croyants pour amis peuvent être assurés que c’est le parti d’Allāh qui triomphera sûrement.
Español
Y quienes toman a Al-lah, a Su Mensajero y a los creyentes por amigos, pueden tener la seguridad de que es el partido de Al-lah el que ha de triunfar.
Deutsch
Und die, welche Allah und Seinen Gesandten und die Gläubigen zu Freunden nehmen (mögen versichert sein), dass es Allahs Schar ist, die obsiegen wird.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَکُمۡ ہُزُوًا وَّ لَعِبًا مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ وَ الۡکُفَّارَ اَوۡلِیَآءَ ۚ وَ اتَّقُوا اللّٰہَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ﴿۵۸﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلَّذِينَ ٱتَّخَذُواْ دِينَكُمۡ هُزُوٗا وَلَعِبٗا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَٱلۡكُفَّارَ أَوۡلِيَآءَۚ وَٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ
English
O ye who believe! take not those for friends who make a jest and sport of your religion from among those who were given the Book before you, and the disbelievers. And fear Allah if you are believers;
English Short Commentary
O ye who believe! [a]take not those for friends[761] [b]who make a jest and sport of your religion from among those who were given the Book before you, and the disbelievers. And fear Allah if you are believers;
761. In 5:52 Muslims were forbidden to make friends with disbelievers because of the latter’s hostile and belligerent attitude towards them. The present verse gives the reason for that commandment, but does not mean that Muslims are prevented from having friendly dealings of any kind with all disbelievers or from doing good to them and treating them kindly. (close)
English Five Volume Commentary
O ye who believe! [b]take not those for friends [c]who make a jest and sport of your religion from among those who were given the Book before you, and the disbelievers. And fear Allah if you are believers;[688]
688. Commentary:
This verse further explains the previous verses about the principle underlying the befriending of disbelievers. Muslims are not allowed to have friendly relations with people who scoff at their religion and mock at their Prophet. It would kill a Muslim’s self-respect if he were to do so, and who can be more jealous and more self-respecting than a true Muslim? In 5:52, Muslims are forbidden to make friends with disbelievers because of their hostile and belligerent attitude towards them; in the present verse they are forbidden to do so because they scoff at their religion. This, however, does not mean that they are prevented from having dealings of any kind with disbelievers or from doing good to them and treating them kindly. In this connection see also 60:9, 10.
The word کفار (disbelievers) when used in contrast to the People of the Book means, "disbelievers from among idolaters"; but when used generally, it is applied both to the People of the Book and the idolaters. Here it refers to idolaters. (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! ان لوگوں میں سے جنہیں تم سے پہلے کتاب دی گئی اُن کو جنہوں نے تمہارے دین کو تمسخر اور کھیل تماشہ بنا رکھا ہے اور کفار کو اپنا دوست نہ بناؤ اور اللہ سے ڈرو اگر تم مومن ہو۔
اُردو تفسیر صغیر
اے ایماندارو! جنہیں تم سے پہلے کتاب دی گئی تھی‘ ان میں سے جنہوں نے تمہارے دین کو ہنسی اور کھیل (کی چیز) بنا رکھا ہے‘ ان کو اور (ان کے سوا دوسرے) کافروں کو (اپنا) مددگار نہ بناٶ اور اگر تم مومن ہو تو اللہ کا تقویٰ اختیار کرو۔
Français
Ô vous qui croyez ! Ne prenez pas pour amis ceux qui font de votre religion un objet de raillerie et un jeu, parmi ceux qui ont reçu le Livre avant vous, ni parmi les mécréants. Et craignez Allāh si vous êtes croyants ;
Español
¡Oh vosotros, los que creéis! No toméis por amigos a quienes hacen de vuestra religión motivo de chanzas y burlas de entre los que recibieron el Libro antes que vosotros, ni a los incrédulos. Mas temed a Al-lah si sois creyentes.
Deutsch
O die ihr glaubt, nehmt euch nicht die zu Freunden – unter jenen, denen vor euch die Schrift gegeben ward, und den Ungläubigen –, die mit eurem Glauben Spott und Scherz treiben. Und fürchtet Allah, wenn ihr Gläubige seid;
وَ اِذَا نَادَیۡتُمۡ اِلَی الصَّلٰوۃِ اتَّخَذُوۡہَا ہُزُوًا وَّ لَعِبًا ؕ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ ﴿۵۹﴾
وَإِذَا نَادَيۡتُمۡ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوٗا وَلَعِبٗاۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡقِلُونَ
English
And who, when you call people to Prayer, take it as jest and sport. That is because they are a people who do not understand.
English Short Commentary
And who, when you call people to Prayer, take it for jest and sport. This is because they are a people who do not understand.
English Five Volume Commentary
And who, when you call people to Prayer, take it as jest and sport. That is because they are a people who do not understand.[689]
689. Commentary:
The verse cites an instance of how the People of the Book and idolaters made a jest of the religion of Islam. (close)
اُردو
اور جب تم نماز کے لئے بلاتے ہو تو وہ اُسے مذاق اور کھیل تماشہ بنا لیتے ہیں۔ یہ اس بنا پر ہے کہ وہ ایسے لوگ ہیں جو عقل نہیں رکھتے۔
اُردو تفسیر صغیر
اور جب تم (لوگوں کو) نماز کے لئے بلاتے ہو تو وہ اسے ہنسی اور کھیل بنا لیتے ہیں۔ یہ (بات ان میں) اس لئے (پائی جاتی) ہے کہ وہ ایسے لوگ ہیں جو عقل سے کام نہیں لیتے۔
Français
Et lorsque vous appelez les gens à la Prière, ceux-là - les moqueurs- en font un objet de raillerie et un jeu. C’est parce que ce sont des gens qui ne comprennent pas.
Español
Ni a quien, cuando llamáis a las gentes a la Oración, la toman como objeto de chanzas y burlas. Eso es porque son gentes que no entienden.
Deutsch
die es als Spott und Scherz nehmen, wenn ihr zum Gebet ruft. Dies, weil sie Leute sind, die nicht begreifen.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ ہَلۡ تَنۡقِمُوۡنَ مِنَّاۤ اِلَّاۤ اَنۡ اٰمَنَّا بِاللّٰہِ وَ مَاۤ اُنۡزِلَ اِلَیۡنَا وَ مَاۤ اُنۡزِلَ مِنۡ قَبۡلُ ۙ وَ اَنَّ اَکۡثَرَکُمۡ فٰسِقُوۡنَ ﴿۶۰﴾
قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ هَلۡ تَنقِمُونَ مِنَّآ إِلَّآ أَنۡ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ مِن قَبۡلُ وَأَنَّ أَكۡثَرَكُمۡ فَٰسِقُونَ
English
Say, ‘O People of the Book! do you find fault with us because we believe in Allah and what has been sent down to us and what was sent down previously? Or is it because most of you are disobedient to God?’
English Short Commentary
Say, ‘O People of the Book! do you [c]find fault with us because we believe in Allah and what has been sent down to us and what was sent down previously?[762] Or is it because most of you are disobedient to Allah?’
762. Hal is an interrogative particle which, when followed by illa, may signify, as in the present verse, a negative statement. The words besides the meaning given in the text may also mean, "you do not find fault with us but because we believe." Sometimes it is used to express a positive statement as in 76:2. (close)
English Five Volume Commentary
Say, ‘O People of the Book! do [a]you find fault with us because we believe in Allah and what has been sent down to us and what was sent down previously? Or is it because most of you are disobedient to God?’[690]
690. Important Words:
ھل (do you?) is an interrogative particle which, when followed by الا (except or but), may be translated in the form of a negative statement. Thus the words ھل تنقمون منا الا ان آمنا may also be rendered as, "you do not find fault with us but because we believe". Sometimes it is used in the sense of ان (verily) to express a positive statement as ھل اتی علی الانسان حین من الدھر i.e.Surely, there has come upon man a period of time, etc.
تنقمون (you find fault with) is formed from نقم. They say نقم منه i.e. he punished or exacted vengeance on him. نقم منه کذاmeans, he criticized him, found fault with him and severely disliked him for such an evil deed of his. ما تنقم منا means, what fault do you find with us, or what blame do you bring against us while we have committed no offence? (Aqrab). See also 3:5.
Commentary:
The verse drives home to Jews and Christians their folly in persecuting Muslims and finding fault with them. It seems, in effect, to say to them that the only offence which has made Muslims deserving of their persecution and criticism is that they believe in all the Prophets and all the Books of God; while before the advent of Islam they disbelieved in all these things. A Muslim not only believes in the Holy Prophet and the Quran but also in Moses and Jesus and all other Prophets, and looks upon what was revealed to each one of them as of Divine origin. Thus, the verse administers a subtle but very effective rebuke to Christians and Jews, whose Prophets Islam calls upon its followers to respect and honour as true Messengers of God. The verse may equally apply to the opponents of every other Prophet, because the attitude of the rejecters of all Prophets of God and the reason for their persecuting believers are invariably the same. (close)
اُردو
تُو کہہ دے اے اہلِ کتاب! کیا تم ہم پر محض اس لئے طعن کرتے ہو کہ ہم اللہ پر ایمان لے آئے اور اس پر جو ہماری طرف اتارا گیا اور جو ہم سے پہلے اتارا گیا تھا؟ اور حق یہ ہے کہ تم میں سے اکثر بدکردار لوگ ہیں۔
اُردو تفسیر صغیر
تو (ان سے) کہہ کہ اے اہل کتاب! تم ہم پر اس کے سوا کوئی عیب نہیں لگاتے کہ ہم اللہ پر (بھی) اور جو (کلام) ہم پر اتارا گیا ہے۔ (اس پر بھی) اور جو (کلام اس سے) پہلے اتارا گیا تھا اس پر (بھی) ایمان لے آئے ہیں اور (نیز) اس لئے (عیب گیری کرتے ہو) کہ تم میں سے اکثر (اللہ کے) باغی ہیں۔
Français
Dis : « Ô Gens du Livre, est-ce que vous nous reprochez simplement parce que nous croyons en Allāh et en ce qui nous a été révélé et en ce qui a été révélé auparavant ? Ou est-ce parce que la plupart d’entre vous désobéissent à Allāh ? »
Español
Diles: “¡Oh Pueblo del Libro! ¿Nos censuráis porque creemos en Al-lah, en lo que nos ha sido revelado y en lo que fue revelado anteriormente? ¿O es acaso porque la mayoría de vosotros no obedecéis a Dios?”.
Deutsch
Sprich: "O Volk der Schrift, ihr tadelt uns nur deswegen, weil wir glauben an Allah und an das, was zu uns herabgesandt ward und was schon vorher herabgesandt wurde, oder weil die meisten von euch Empörer sind."
قُلۡ ہَلۡ اُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکَ مَثُوۡبَۃً عِنۡدَ اللّٰہِ ؕ مَنۡ لَّعَنَہُ اللّٰہُ وَ غَضِبَ عَلَیۡہِ وَ جَعَلَ مِنۡہُمُ الۡقِرَدَۃَ وَ الۡخَنَازِیۡرَ وَ عَبَدَ الطَّاغُوۡتَ ؕ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّ اَضَلُّ عَنۡ سَوَآءِ السَّبِیۡلِ ﴿۶۱﴾
قُلۡ هَلۡ أُنَبِّئُكُم بِشَرّٖ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيۡهِ وَجَعَلَ مِنۡهُمُ ٱلۡقِرَدَةَ وَٱلۡخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَۚ أُوْلَـٰٓئِكَ شَرّٞ مَّكَانٗا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ
English
Say, ‘Shall I inform you of those whose reward with Allah is worse than that? They are those whom Allah has cursed and on whom His wrath has fallen and of whom He has made apes and swine and who worship the Evil One. These indeed are in a worse plight, and farther astray from the right path.
English Short Commentary
Say, ‘shall I inform you of those[763] whose reward with Allah is worse than that? They are those whom Allah has cursed and on whom [a]His wrath has fallen and of whom He has made apes and swine[764] and who worship the [b]Evil One. [c]These indeed are in a worse plight, and farther astray from the right path.
763. Dhalika may either refer to the persecution of the Muslims or to their persecutors. (close)
764. The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See 107. (close)
English Five Volume Commentary
Say, ‘Shall I inform you of those whose reward with Allah is worse than that? They are those [a]whom Allah has cursed and on whom His wrath has fallen and of whom He has made apes and swine and [b]who worship the Evil One. [c]These indeed are in a worse plight, and farther astray from the right path.[691]
691. Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66. (close)
اُردو
تُو کہہ دے کہ کیا میں تمہیں اس سے بھی زیادہ بدتر چیز کی خبر دوں جو (تمہارے لئے) اللہ کے پاس بطور جزا ہے؟ وہ جس پر اللہ نے لعنت کی اور اس پر غضبناک ہوا اور ان میں سے بعض کو بندر اور سؤر بنا دیا جبکہ انہوں نے شیطان کی عبادت کی۔ یہی لوگ مرتبہ کے لحاظ سے سب سے بدتر اور سیدھی راہ سے سب سے زیادہ بھٹکے ہوئے ہیں۔
اُردو تفسیر صغیر
تو (ان سے) کہہ کہ کیا میں تمہیں ان (لوگوں) کاحال بتاٶں جن کا بدلہ اللہ کے نزدیک اس (شخص) سے بھی (جسے تم ناپسند کرتے ہو) بدتر ہے۔ وہ (وہ) لوگ ہیں۔ جن پر اللہ نے لعنت کی ہے اور جن پر اس نے (اپنا) غضب نازل کیا ہے اور جن میں سے (بعض کو) اس نے بندر اور سٶر بنا دیا ہے اور جنہوں نے شیطان کی پرستش کی ہے۔ ان لوگوں کا ٹھکانا بدتر ہے اور وہ سیدھے راستہ سے پرلے درجہ کے بھٹکے ہوئے ہیں۔
Français
Dis : « Puis-je vous informer de ce qu’il y a pire que cela comme récompense auprès d’Allāh ? C’est destiné à ceux qu’Allāh a maudits et qui ont encouru Sa colère, et ceux dont Il a fait des singes et des pourceaux, et qui adorent le Malin. Ceux-là sont en vérité dans le pire état, et les plus égarés du droit chemin. »
Español
Diles: “¿Queréis que os hable de aquellos cuya retribución con Al-lah es peor que ésa? Son los que Al-lah ha maldecido y sobre quienes ha caído Su cólera, los que Él ha convertido en simios y cerdos y quienes adoran al Maligno. En efecto, éstos están en una situación peor, y aún más lejos del camino recto.
Deutsch
Sprich: "Soll ich euch über die belehren, deren Lohn bei Allah noch schlimmer ist als das? Die Allah verflucht hat und denen Er zürnt und aus denen Er Affen und Schweine gemacht hat und die den Bösen anbeten. Diese sind in einer noch schlimmeren Lage und noch weiter irregegangen vom rechten Weg."