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."
وَ اِذَا جَآءُوۡکُمۡ قَالُوۡۤا اٰمَنَّا وَ قَدۡ دَّخَلُوۡا بِالۡکُفۡرِ وَ ہُمۡ قَدۡ خَرَجُوۡا بِہٖ ؕ وَ اللّٰہُ اَعۡلَمُ بِمَا کَانُوۡا یَکۡتُمُوۡنَ ﴿۶۲﴾
وَإِذَا جَآءُوكُمۡ قَالُوٓاْ ءَامَنَّا وَقَد دَّخَلُواْ بِٱلۡكُفۡرِ وَهُمۡ قَدۡ خَرَجُواْ بِهِۦۚ وَٱللَّهُ أَعۡلَمُ بِمَا كَانُواْ يَكۡتُمُونَ
English
And when they come to you, they say, ‘We believe,’ while they enter with unbelief and go out therewith; and Allah knows best what they conceal.
English Short Commentary
And when they come to you, they say, ‘We believe,’[765] while they enter with disbelief and go out therewith; and Allah best knows what they hide.
765. By hypocritically uttering the words, we believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing their real import; thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse. (close)
English Five Volume Commentary
And when they come to you, they say, ‘We believe,’ while they enter with unbelief and go out therewith; and Allah best knows what they conceal.[692]
692. Commentary:
By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without understanding and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse. (close)
اُردو
اور جب وہ تمہارے پاس آتے ہیں تو کہتے ہیں کہ ہم ایمان لے آئے حالانکہ وہ کفر کے ساتھ ہی (تمہارے اندر) داخل ہوئے تھے اور اس کے ساتھ ہی باہر نکل گئے۔ اور اللہ اس کو سب سے زیادہ جانتا ہے جو وہ چھپاتے ہیں۔
اُردو تفسیر صغیر
اور جب وہ تمہارے پاس آتے ہیں تو کہتے ہیں کہ ہم ایمان لے آئے ہیں‘ حالانکہ وہ کفر (ہی کے عقیدہ) کے ساتھ داخل ہوئے تھے اور (پھر) وہ اس (عقیدہ) کے ساتھ (ہی) نکل گئے تھے اور جو کچھ وہ چھپاتے ہیں اسے اللہ (سب سے) بڑھ کر جانتا ہے۔
Français
Et quand ils viennent chez vous, ils disent : « Nous croyons, » tandis qu’ils entrent chez vous avec l’incroyance et en ressortent avec ; et Allāh sait mieux que quiconque ce qu’ils dissimulent.
Español
Y cuando acuden a ti, dicen: “creemos”, aunque entraron con incredulidad y salieron con ella; y Al-lah es quien mejor conoce lo que ocultan.
Deutsch
Und wenn sie zu euch kommen, sagen sie: "Wir glauben", während sie doch mit Unglauben eintreten und mit ihm fortgehen; und Allah weiß am besten, was sie verhehlen.
وَ تَرٰی کَثِیۡرًا مِّنۡہُمۡ یُسَارِعُوۡنَ فِی الۡاِثۡمِ وَ الۡعُدۡوَانِ وَ اَکۡلِہِمُ السُّحۡتَ ؕ لَبِئۡسَ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۶۳﴾
وَتَرَىٰ كَثِيرٗا مِّنۡهُمۡ يُسَٰرِعُونَ فِي ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَأَكۡلِهِمُ ٱلسُّحۡتَۚ لَبِئۡسَ مَا كَانُواْ يَعۡمَلُونَ
English
And thou seest many of them hastening towards sin and transgression and the eating of things forbidden. Evil indeed is that which they practise.
English Short Commentary
And thou seest many of them hastening towards sin and transgression and [d]the eating of things forbidden. Evil indeed is that which they practice.
English Five Volume Commentary
And thou seest many of them hastening towards sin and transgression and [a]the eating of things forbidden. Evil indeed is that which they practise.[693]
693. Commentary:
This and the preceding verse give the reasons why the Jews have been called apes and swine in 5:61. Whereas the ape imitates and mimics, the swine eats filth and is aggressive in attack, beside being extra filthy in some of its habits. (close)
اُردو
اور تُو ان میں سے اکثر کو گناہوں اور بے اعتدالیوں اور ان کے حرا م مال کھانے میں ایک دوسرے سے بڑھ چڑھ کر کوشش کرتا ہوا پائے گا۔ یقیناً بہت ہی بُرا ہے جو وہ عمل کرتے ہیں۔
اُردو تفسیر صغیر
اور تو ان میں سے بہتوں کو دیکھتا ہے کہ وہ گناہ اور زیادتی اور اپنے حرام کھانے (کے افعال) کی طرف دوڑ کر جاتے ہیں۔ جو کچھ وہ کرتے ہیں وہ یقیناً بہت برا ہے۔
Français
Et tu vois beaucoup d’entre eux se hâter vers le péché et la transgression, et vers la consommation des choses défendues. Ce qu’ils font est vraiment mauvais.
Español
Y verás a muchos de ellos apresurarse hacia el pecado, la transgresión y la ingesta de cosas prohibidas. Malo es en verdad lo que practican.
Deutsch
Und du siehst, wie viele von ihnen wettlaufen nach Sünde und Übertretung und dem Essen verbotener Dinge. Übel ist wahrlich, was sie tun.
لَوۡ لَا یَنۡہٰہُمُ الرَّبّٰنِیُّوۡنَ وَ الۡاَحۡبَارُ عَنۡ قَوۡلِہِمُ الۡاِثۡمَ وَ اَکۡلِہِمُ السُّحۡتَ ؕ لَبِئۡسَ مَا کَانُوۡا یَصۡنَعُوۡنَ ﴿۶۴﴾
لَوۡلَا يَنۡهَىٰهُمُ ٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ عَن قَوۡلِهِمُ ٱلۡإِثۡمَ وَأَكۡلِهِمُ ٱلسُّحۡتَۚ لَبِئۡسَ مَا كَانُواْ يَصۡنَعُونَ
English
Why do not the divines and those learned in the Law prohibit them from uttering falsehood and eating things forbidden? Evil indeed is that which they do.
English Short Commentary
Why do not the divines and those learned in the Law prohibit them from uttering sin[766] and eating things forbidden? [a]Evil indeed is that which they do.
766. As Ithm (sin) is generally committed and not uttered, some Commentators have suggested that the word Qaul (uttering) has been used here in the sense of "doing." But more probably it has been joined to the word Ithm (sin) in order to express the combined idea of both "uttering" and "doing," signifying both sinful words and evil deeds. (close)
English Five Volume Commentary
[b]Why do not the divines and those learned in the Law prohibit them from uttering falsehood and eating things forbidden? Evil indeed is that which they do.[694]
694. Commentary:
The words قولھم الاثم (uttering falsehood) literally mean "their uttering of sin". As اثم (sin), in spite of including a sinful utterance, is generally committed and not uttered, some commentators have suggested that the word قول has been used here in the sense of "doing." But it is more probable that the word قول has been joined to the word اثم (sin) in order to express the combined idea of both "uttering" and "doing". As will be noted, the present verse is preceded both by a saying of the Jews, viz. "we believe" (5:62), which being a false utterance is a sin, and by a "deed" of theirs, viz. "hastening towards sin and transgression" (5:63), which are obviously sinful acts. Thus, by joining the word قول (uttering) to the word اثم (sin), the Quran aims at combining both sinful words and deeds.
Mention of the second wicked deed of the Jews referred to in 5:63, viz. "their eating of forbidden things", is repeated in the present verse in order to point out that not only the common folk but the leaders of the Jewish community also were steeped in sin. (close)
اُردو
کیوں نہ ربّانیوں نے اور (کلامُ اللہ کی حفاظت پر مقرر) علماءنے انہیں گناہ کی بات کہنے اور ان کے حرام کھانے سے روکا۔ یقیناً بہت ہی برا ہے جو وہ کیا کرتے تھے۔
اُردو تفسیر صغیر
عارف (لوگ) اور علماء انہیں ان کے جھوٹ بولنے اور ان کے حرام کھانے سے کیوں نہیں روکتے؟ جو کچھ وہ کرتے ہیں وہ یقیناً بہت برا ہے۔
Français
Pourquoi les prêtres et les docteurs de la Loi ne les empêchent-ils pas de pécher en paroles et en actes et de manger des choses défendues ? Ce qu’ils font est vraiment mauvais.
Español
¿Por qué los sacerdotes y los doctores en la Ley no les prohíben proferir falsedades y comer cosas prohibidas? Malo es en verdad lo que hacen.
Deutsch
Warum untersagen ihnen die Geistlichen und die Schriftgelehrten nicht ihre sündige Rede und ihr Essen des Verbotenen? Übel ist wahrlich, was sie treiben.
وَ قَالَتِ الۡیَہُوۡدُ یَدُ اللّٰہِ مَغۡلُوۡلَۃٌ ؕ غُلَّتۡ اَیۡدِیۡہِمۡ وَ لُعِنُوۡا بِمَا قَالُوۡا ۘ بَلۡ یَدٰہُ مَبۡسُوۡطَتٰنِ ۙ یُنۡفِقُ کَیۡفَ یَشَآءُ ؕ وَ لَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیَانًا وَّ کُفۡرًا ؕ وَ اَلۡقَیۡنَا بَیۡنَہُمُ الۡعَدَاوَۃَ وَ الۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ؕ کُلَّمَاۤ اَوۡقَدُوۡا نَارًا لِّلۡحَرۡبِ اَطۡفَاَہَا اللّٰہُ ۙ وَ یَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا ؕ وَ اللّٰہُ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ ﴿۶۵﴾
وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ وَلَيَزِيدَنَّ كَثِيرٗا مِّنۡهُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَٰنٗا وَكُفۡرٗاۚ وَأَلۡقَيۡنَا بَيۡنَهُمُ ٱلۡعَدَٰوَةَ وَٱلۡبَغۡضَآءَ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِۚ كُلَّمَآ أَوۡقَدُواْ نَارٗا لِّلۡحَرۡبِ أَطۡفَأَهَا ٱللَّهُۚ وَيَسۡعَوۡنَ فِي ٱلۡأَرۡضِ فَسَادٗاۚ وَٱللَّهُ لَا يُحِبُّ ٱلۡمُفۡسِدِينَ
English
And the Jews say, ‘The hand of Allah is tied up.’ Their own hands shall be tied up and they shall be cursed for what they say. Nay, both His hands are wide open; He spends how He pleases. And what has been sent down to thee from thy Lord will most surely increase many of them in rebellion and disbelief. And We have cast among them enmity and hatred till the Day of Resurrection. Whenever they kindle a fire for war, Allah extinguishes it. And they strive to create disorder in the earth, and Allah loves not those who create disorder.
English Short Commentary
And [b]the Jews say, ‘Allah’s hand is tied up.’ Their own hands shall be tied up[767] and they shall be cursed for what they say. Nay, both His hands[768] are wide open. He spends as He pleases. And [c]what has been sent down to thee from thy Lord will most surely increase many of them in rebellion and disbelief. And [d]We have cast among them enmity and hatred till the Day of Resurrection. Whenever they [e]kindle a fire for war,[769] Allah extinguishes it. And they strive to create disorder in the earth, and Allah loves not those who create disorder.
767. The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation. (close)
768. The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence. (close)
769. The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam. (close)
English Five Volume Commentary
And [a]the Jews say, ‘The hand of Allah is tied up.’ Their own hands shall be tied up and they shall be cursed for what they say. Nay, both His hands are wide open; He spends how He pleases. And [b]what has been sent down to thee from thy Lord will most surely increase many of them in rebellion and disbelief. And [c]We have cast among them enmity and hatred till the Day of Resurrection. Whenever [d]they kindle a fire for war, Allah extinguishes it. And they strive to create disorder in the earth, and Allah loves not those who create disorder.[695]
695. Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam. (close)
اُردو
اور یہود نے کہا اللہ کا ہاتھ بند کیا ہوا ہے۔ خود انہی کے ہاتھ بند کئے گئے ہیں اور جو انہوں نے کہا اس کے سبب سے ان پر لعنت ڈالی گئی ہے۔ بلکہ اُس کے تو دونوں ہاتھ کھلے ہیں۔ وہ جیسے چاہے خرچ کرتا ہے۔ اور وہ جو تیری طرف تیرے ربّ کی طرف سے اتارا گیا ان میں سے بہتوں کو بغاوت اور انکار میں یقیناً بڑھا دے گا۔ اور ہم نے ان کے درمیان قیامت کے دن تک دشمنی اور بغض ڈال دیئے ہیں۔ جب بھی وہ جنگ کی آ گ بھڑکاتے ہیں اللہ اسے بجھا دیتا ہے۔ اور وہ زمین میں فساد پھیلانے کے لئے دوڑے پھرتے ہیں۔ اور اللہ فساد کرنے والوں کو پسند نہیں کرتا۔
اُردو تفسیر صغیر
اور یہودی کہتے ہیں کہ اللہ کے ہاتھ میں زنجیر پڑی ہوئی ہے۔ جو کچھ انہوں نے کہا ہے اس کے سبب سے (خود) ان کے ہاتھوں میں زنجیریں ڈالی جائیں گی اور ان پر لعنت کی جائے گی (وہ جھوٹ بولتے ہیں) حقیقت یہ ہے کہ اس کے ہاتھ کشادہ ہیں وہ جس طرح پسند کرتا ہے خرچ کرتا ہے اور جو کچھ تیرے رب کی طرف سے تجھ پر اتار گیا ہے وہ یقیناً ان میںسے بہتوں کو سرکشی اور کفر میں (اور بھی) زیادہ کر دے گا اور ہم نے قیامت تک (کے لئے) ان کے درمیان عداوت اور بغض پیدا کر دیا ہے۔ جب کبھی بھی انہوں نے لڑائی کے لئے کسی قسم کی آگ بھڑکائی ہے تو اللہ نے اسے بجھا دیا ہے اور وہ ملک میں فساد کے لئے دوڑتے (پھرتے) ہیں اور اللہ مفسدوں کو پسند نہیں کرتا۔
Français
Et les Juifs disent : « Allāh a la main liée. » Ce sont leurs mains à eux qui sont liées, et ils seront maudits pour ce qu’ils disent. Non, bien au contraire, Ses deux mains sont grandes ouvertes ; Il dépense comme Il veut. Et ce qui t’a été transmis de la part de ton Seigneur accroîtra assurément la rébellion et la mécréance de beaucoup d’entre eux. Et Nous avons jeté parmi eux l’inimitié et la haine jusqu’au Jour de la Résurrection. Toutes les fois qu’ils allument un feu pour la guerre, Allāh l’éteint. Et ils cherchent à créer le désordre sur la terre, et Allāh n’aime pas ceux qui créent le désordre.
Español
Y los judíos dicen: “la mano de Al-lah está atada”. Pero son sus manos las que están atadas y serán maldecidos por lo que dicen. ¡No! Sus dos manos están extendidas y Él dispensa como desea. Y lo que te ha sido revelado por tu Señor aumentará ciertamente la rebeldía y la incredulidad de muchos de ellos. Y hemos infundido en ellos la enemistad y el odio hasta el Día de la Resurrección. Siempre que encienden un fuego de guerra, Al-lah lo apaga. Y luchan por sembrar la discordia en la tierra, cuando Al-lah no ama a los que siembran la discordia.
Deutsch
Und die Juden sagen: "Die Hand Allahs ist gefesselt." Ihre Hände sollen gefesselt sein und sie werden verflucht sein um dessentwillen, was sie da sprechen. Nein, Seine beiden Hände sind weit offen; Er spendet, wie Er will. Und was auf dich herabgesandt ward von deinem Herrn, wird gewiss viele von ihnen zunehmen lassen an Aufruhr und Unglauben. Und Wir haben unter sie Feindschaft geworfen und Hass bis zum Tage der Auferstehung. Sooft sie ein Feuer für den Krieg anzündeten, löschte Allah es aus, und sie trachten nur nach Unheil auf Erden; und Allah liebt die Unheilstifter nicht.
وَ لَوۡ اَنَّ اَہۡلَ الۡکِتٰبِ اٰمَنُوۡا وَ اتَّقَوۡا لَکَفَّرۡنَا عَنۡہُمۡ سَیِّاٰتِہِمۡ وَ لَاَدۡخَلۡنٰہُمۡ جَنّٰتِ النَّعِیۡمِ ﴿۶۶﴾
وَلَوۡ أَنَّ أَهۡلَ ٱلۡكِتَٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَكَفَّرۡنَا عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَأَدۡخَلۡنَٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ
English
And if the People of the Book had believed and been righteous, We would surely have removed from them their evils and We would surely have admitted them into Gardens of Bliss.
English Short Commentary
And [f]if the People of the Book had believed and been righteous, We would surely have removed from them their evils and We would surely have admitted them into Gardens of bliss.[770]
770. The expression, Gardens of bliss denotes a perfect state of spiritual joy as well as an abode of bliss. While qualifying the words "Garden" and "Heaven" the Qur’an has used four distinct expressions: (1) "Gardens of bliss" as in the present verse; (2) "Gardens of Refuge" (32:20); (3) "Gardens of Eternity" (9:72) and (4) "Gardens of Paradise" (18:108). These expressions represent different aspects as well as different grades of Heaven. (close)
English Five Volume Commentary
And [a]if the People of the Book had believed and been righteous, We would surely have removed from them their evils and We would surely have admitted them into gardens of bliss.[696]
696. Important Words:
النعیم (bliss) is derived from نعم. They say نعم عیشه i.e. his life was or became plentiful and easy; or it was or became good or pleasant. نعمة (na‘mat) means, ease and plenty; pleasantness and softness of life; enjoyment of a life of ease; comfort and affluence; tenderness, bloom, or freshness. نعمة (ni‘mat) means, a benefit; favour; boon; blessing; bounty; grace or what God bestows on man. نعیم means, grace of God; ease and plenty; welfare; well-being; delight and pleasure; blessing (Lane).
Commentary:
The verse makes it absolutely clear that in order to get salvation and enter Heaven, it is necessary that the People of the Book should believe in the Holy Prophet and the Quran and that their believing in past Prophets and past Books is not sufficient. In this connection see also 2:63.
The expression, gardens of bliss, denotes a perfect state of spiritual pleasure as well as an abode of bliss. It may be noted here that while qualifying the word جنة (garden or Heaven) the Quran uses four distinct expressions:
(1) جنات النعیم i.e. gardens of bliss, as in the present verse; (2) جنات الماوی i.e. gardens of refuge, as in 32:20; (3) جنات عدن i.e. gardens of eternity, as in 9:72; and (4) جنات الفردوس i.e. gardens of Paradise, as in 18:108. These names represent different aspects as well as different grades and sections of Heaven. (close)
اُردو
اور اگر اہلِ کتاب ایمان لے آتے اور تقویٰ اختیار کرتے تو ہم ضرور ان کی برائیاں ان سے دور کر دیتے اور ہم ضرور انہیں نعمتوں والی جنتوں میں داخل کر دیتے۔
اُردو تفسیر صغیر
اور اگر اہل کتاب ایمان لے آتے اور تقویٰ اختیار کرتے تو ہم ضرور ان کی برائیاں ان سے دور کر دیتے اور ضرور انہیں (کئی قسم کی) نعمتوں والے باغوں میں داخل کرتے۔
Français
Et si les Gens du Livre avaient cru et avaient agi avec droiture, Nous les aurions assurément débarrassés de leurs méfaits, et Nous les aurions assurément fait entrer dans les Jardins de la Félicité.
Español
Mas si el Pueblo del Libro hubiese creído y hubiese sido piadoso, ciertamente les habríamos librado de sus males y los habríamos introducido en Jardines de Felicidad.
Deutsch
Wenn das Volk der Schrift geglaubt hätte und gottesfürchtig gewesen wäre, Wir hätten gewiss ihre Übel von ihnen hinweggenommen und Wir hätten sie gewiss in die Gärten der Wonne geführt.
وَ لَوۡ اَنَّہُمۡ اَقَامُوا التَّوۡرٰٮۃَ وَ الۡاِنۡجِیۡلَ وَ مَاۤ اُنۡزِلَ اِلَیۡہِمۡ مِّنۡ رَّبِّہِمۡ لَاَکَلُوۡا مِنۡ فَوۡقِہِمۡ وَ مِنۡ تَحۡتِ اَرۡجُلِہِمۡ ؕ مِنۡہُمۡ اُمَّۃٌ مُّقۡتَصِدَۃٌ ؕ وَ کَثِیۡرٌ مِّنۡہُمۡ سَآءَ مَا یَعۡمَلُوۡنَ ﴿٪۶۷﴾
وَلَوۡ أَنَّهُمۡ أَقَامُواْ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡهِم مِّن رَّبِّهِمۡ لَأَكَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۚ مِّنۡهُمۡ أُمَّةٞ مُّقۡتَصِدَةٞۖ وَكَثِيرٞ مِّنۡهُمۡ سَآءَ مَا يَعۡمَلُونَ
English
And if they had observed the Torah and the Gospel and what has been now sent down to them from their Lord, they would, surely, have eaten of good things from above them and from under their feet. Among them are a people who are moderate; but many of them — evil indeed is that which they do.
English Short Commentary
And if [a]they had observed the Torah and the Gospel and what has been now sent down to them from their Lord, they would, surely, have eaten of good things from above them and from under their feet.[771] Among them are a people who are moderate; but many of them are such that evil is what they do.
771. (1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress. (close)
English Five Volume Commentary
And if [a]they had observed the Torah and the Gospel and what has been now sent down to them from their Lord, they would, surely, have eaten of good things from above them and from under their feet. Among them are a people who are moderate; but many of them—evil indeed is that which they do.[697]
697. Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress. (close)
اُردو
اور اگر وہ تورات اور انجیل (کی تعلیم) کو اور جو کچھ ان کی طرف ان کے ربّ کی طرف سے اتارا گیا قائم کرتے تو وہ اپنے اوپر سے بھی کھاتے اور اپنے پاؤں کے نیچے سے بھی۔ اُن میں سے ہی ایک جماعت میانہ رَو ہے جبکہ ان میں سے بہت ہیں کہ بہت برا ہے جو وہ کرتے ہیں۔
اُردو تفسیر صغیر
اور اگر وہ تورات اور انجیل کو اور جو (کچھ) ان کے رب کی طرف سے (اب) ان پر اتارا گیا ہے اس کو ظاہر کرتے رہتے تو وہ ضرور اپنے اوپر کی طرف سے بھی کھاتے اور اپنے پاٶں کے نیچے سے بھی (کھاتے) (بیشک) ان میں سے ایک جماعت میانہ رو ہے لیکن بہت سے ان میں سے ایسے ہیں کہ جو (کام) وہ کرتے ہیں وہ بہت برا ہے۔
Français
Et s’ils avaient observé la Torah et l’Evangile, et ce qui a été envoyé maintenant de la part de leur Seigneur, ils auraient goûté assurément ce qui se trouve au-dessus d’eux ainsi que ce qui se trouve sous leurs pieds. Parmi eux, il y a un ensemble d’hommes modérés ; mais c’est certainement très mal ce que font la majorité d’entre eux.
Español
Y si hubiesen cumplido la Torah y el Evangelio y lo que ahora les ha sido revelado por su Señor, en verdad habrían comido de las cosas buenas que existen sobre sus cabezas o bajos sus pies. Hay entre ellos un grupo de hombres que son moderados; pero la mayoría ciertamente hace el mal.
Deutsch
Und hätten sie die Thora befolgt und das Evangelium und was (nun) zu ihnen hinabgesandt ward von ihrem Herrn, sie würden sicherlich (von den guten Dingen) über ihnen und unter ihren Füßen essen. Es sind unter ihnen Leute, die Mäßigung einhalten; doch gar viele von ihnen – wahrlich übel ist, was sie tun.
یٰۤاَیُّہَا الرَّسُوۡلُ بَلِّغۡ مَاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ ؕ وَ اِنۡ لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَہٗ ؕ وَ اللّٰہُ یَعۡصِمُکَ مِنَ النَّاسِ ؕ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ ﴿۶۸﴾
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُۥۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
English
O Messenger! convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His Message at all. And Allah will protect thee from men. Surely, Allah guides not the disbelieving people.
English Short Commentary
O Messenger! [b]convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His Message.[772] And Allah will protect[773] thee from men. Surely, Allah guides not the disbelieving people.
772. The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all. (close)
773. The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty. (close)
English Five Volume Commentary
O Messenger! [b]convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His Message at all. And Allah will protect thee from men. Surely, Allah guides not the disbelieving people.[698]
698. Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work. (close)
اُردو
اے رسول! اچھی طرح پہنچا دے جو تیرے ربّ کی طرف سے تیری طرف اتارا گیا ہے۔ اور اگر توُ نے ایسا نہ کیا تو گویا توُ نے اس کے پیغام کو نہیں پہنچایا۔ اور اللہ تجھے لوگوں سے بچائے گا۔ یقیناً اللہ کافر قوم کو ہدایت نہیں دیتا۔
اُردو تفسیر صغیر
اے رسول! تیرے رب کی طرف سے جو (کلام بھی) تجھ پر اتارا گیا ہے اسے (لوگوں تک) پہنچا اور اگر تو نے (ایسا) نہ کیا تو (گویا) تو نے اس کا پیغام (بالکل) نہیں پہنچایا اور اللہ تجھے لوگوں (کے حملوں) سے محفوظ رکھے گا۔ اللہ کافر لوگوں کو ہرگز (کامیابی کی) راہ نہیں دکھائے گا۔
Français
Ô Messager ! Transmets aux hommes ce que ton Seigneur t’a révélé ; et si tu ne le fais pas, tu n’as pas du tout transmis Son Message. Et Allāh te protégera contre les hommes. Sûrement, Allāh ne guide pas le peuple mécréant.
Español
¡Oh, Mensajero! transmite a las gentes lo que te ha sido revelado por tu Señor; pues si no lo hicieres no habrías proclamado Su Mensaje en absoluto. Y Al-lah te protegerá de los hombres. En verdad, Al-lah no guía a las gentes incrédulas.
Deutsch
O du Gesandter! Verkündige, was zu dir hinabgesandt ward von deinem Herrn; und wenn du es nicht tust, so hast du Seine Botschaft nicht verkündigt. Allah wird dich vor den Menschen schützen. Wahrlich, Allah weist nicht dem Volk der Ungläubigen den Weg.