قُلۡ اَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَمۡلِکُ لَکُمۡ ضَرًّا وَّ لَا نَفۡعًا ؕ وَ اللّٰہُ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۷۷﴾
قُلۡ أَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَكُمۡ ضَرّٗا وَلَا نَفۡعٗاۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
English
Say, ‘Will you worship beside Allah that which has no power to do you harm or good?’ And it is Allah Who is All-Hearing, All-Knowing.
English Short Commentary
Say, [b]‘Will you worship beside Allah that which has no power to do you harm or good?’[781] And Allah—He is All-Hearing, All-Knowing.
781. Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives. (close)
English Five Volume Commentary
Say, [a]will you worship beside Allah that which has no power to do you harm or good? And it is Allah Who is All-Hearing, All-Knowing.[707]
707. Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing. (close)
اُردو
تُو کہہ دے کیا تم اللہ کو چھوڑ کر اس کی عبادت کرتے ہو جو تمہارے لئے نہ نقصان کا مالک ہے اور نہ نفع کا۔ اور اللہ وہ ہے جو بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
تو کہہ دے (کہ) کیا تم اللہ کو چھوڑ کر ان (چیزوں) کی پرستش کرتے ہو جو نہ تمہیں نقصان پہنچانے کی قدرت رکھتی ہیں اور نہ نفع پہنچانے کی اور اللہ ہی ہے جو بہت سننے والا (اور) بہت جاننے والا ہے۔
Français
Dis : « Voulez-vous adorer en dehors d’Allāh ce qui n’a le pouvoir de vous faire ni le mal, ni le bien ? » Et c’est Allāh Qui est Celui Qui entend tout, Qui sait tout.
Español
Diles: “¿Adorasteis en lugar de Al-lah a lo que no tiene poder para haceros ni mal ni bien?” Pues Al-lah es quien todo lo oye, Omnisciente.
Deutsch
Sprich: "Wollt ihr statt Allah das anbeten, was nicht die Macht hat, euch zu schaden oder zu nützen?" Und Allah allein ist der Allhörende, der Allwissende.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لَا تَغۡلُوۡا فِیۡ دِیۡنِکُمۡ غَیۡرَ الۡحَقِّ وَ لَا تَتَّبِعُوۡۤا اَہۡوَآءَ قَوۡمٍ قَدۡ ضَلُّوۡا مِنۡ قَبۡلُ وَ اَضَلُّوۡا کَثِیۡرًا وَّ ضَلُّوۡا عَنۡ سَوَآءِ السَّبِیۡلِ ﴿٪۷۸﴾
قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ لَا تَغۡلُواْ فِي دِينِكُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٖ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ كَثِيرٗا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ
English
Say, ‘O People of the Book! exceed not the limits in the matter of your religion unjustly, nor follow the evil inclinations of a people who went astray before and caused many to go astray, and who have strayed away from the right path.’
English Short Commentary
Say, [a]‘O People of the Book, exceed not the limits in the matter of your religion unjustly, nor follow the low desires of a people who went astray before and caused many to go astray, and who have strayed away from the right path.’
English Five Volume Commentary
Say, [b]‘O People of the Book, exceed not the limits in the matter of your religion unjustly, nor follow the evil inclinations of a people who went astray before and caused many to go astray, and who have strayed away from the right path.’[708]
708. Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436). (close)
اُردو
تُو کہہ دے اے اہلِ کتاب! تم اپنے دین میں ناحق مبالغہ آمیزی سے کام نہ لو اور ایسی قوم کی خواہشات کی پیروی نہ کرو جو پہلے گمراہ ہو چکے ہیں اور انہوں نے اور بھی بہتوں کو گمراہ کیا اور وہ متوازن راہ سے بھٹک گئے۔
اُردو تفسیر صغیر
تو کہہ دے (کہ) اے اہل کتاب! اپنے دین کے متعلق ناجائز (طور پر) حد سے زیادہ غلو سے کام نہ لو۔ اور ان لوگوں کی خواہشوں کی پیروی نہ کرو جو اس سے پہلے (خود ہی) گمراہ ہو چکے ہیں اور (اور) بہتوں کو (بھی) انہوں نے گمراہ کیا ہے اور سیدھے راستہ سے بھٹک گئے ہیں۔
Français
Dis : « Ô Gens du Livre, ne dépassez pas injustement les limites en ce qui concerne votre religion, et ne suivez pas les mauvais penchants d’un peuple qui s’est égaré auparavant et qui a égaré de nombreux autres, et qui s’est écarté du droit chemin. »
Español
Diles: “¡Oh, Pueblo del Libro! no vayáis más allá de los límites en el asunto de vuestra religión, ni sigáis las perversas inclinaciones de un pueblo que se extravió antes, hizo que otros se extraviaran y él mismo se apartó del camino recto.
Deutsch
Sprich: "O Volk der Schrift, übertreibt nicht zu Unrecht in eurem Glauben und folget nicht den bösen Neigungen von Leuten, die schon vordem irregingen und viele irregeführt haben und weit abgeirrt sind vom rechten Weg."
لُعِنَ الَّذِیۡنَ کَفَرُوۡا مِنۡۢ بَنِیۡۤ اِسۡرَآءِیۡلَ عَلٰی لِسَانِ دَاوٗدَ وَ عِیۡسَی ابۡنِ مَرۡیَمَ ؕ ذٰلِکَ بِمَا عَصَوۡا وَّ کَانُوۡا یَعۡتَدُوۡنَ ﴿۷۹﴾
لُعِنَ ٱلَّذِينَ كَفَرُواْ مِنۢ بَنِيٓ إِسۡرَـٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ
English
Those amongst the children of Israel who disbelieved were cursed by the tongue of David, and of Jesus, son of Mary. That was because they disobeyed and used to transgress.
English Short Commentary
Those amongst the Israel who disbelieved were [b]cursed by the tongue of David, and of Jesus, son of Mary.[782] That was because they disobeyed and used to transgress.
782. Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus curse them. The curse of David resulted in the Israelites being punished by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 556 B.C.; and as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine—an animal most hated and abhorred by Jews—to be slaughtered therein. (close)
English Five Volume Commentary
[a]Those amongst the children of Israel who disbelieved were cursed by the tongue of David, and of Jesus, son of Mary. That was because they disobeyed and used to transgress.[709]
709. Commentary:
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus both curse them. The curse of David resulted in the Israelites being smitten by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 586 B.C.; while, as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine to be slaughtered there—an animal hated and abhorred by Jews. (close)
اُردو
جن لوگوں نے بنی اسرائیل میں سے کفر کیا وہ داؤد کی زبان سے لعنت ڈالے گئے اور عیسیٰ ابنِ مریم کی زبان سے بھی۔ یہ اُن کے نافرمان ہو جانے کے سبب سے اور اس سبب سے ہوا کہ وہ حدسے تجاوز کیا کرتے تھے۔
اُردو تفسیر صغیر
بنی اسرائیل میں سے جنہوں نے کفر اختیار کیا ہے ان پر داٶد اور عیسیٰ ابن مریم کی زبان سے لعنت کی گئی تھی (اور) یہ اس وجہ سے ہوا تھا کہ انہوں نے نافرمانی کی تھی اور حد سے بڑھتے تھے۔
Français
Ceux d’entre les Enfants d’Israël qui étaient mécréants ont été maudits par la bouche de David, et de Jésus, fils de Marie. C’était par suite de leur désobéissance et de leur habitude de transgresser.
Español
Los incrédulos de entre los hijos de Israel fueron maldecidos por boca de David y de Jesús, hijo de María. Eso fue porque desobedecieron y fueron transgresores.
Deutsch
Die unter den Kindern Israels, die nicht glaubten, wurden verflucht durch die Zunge Davids und Jesu, des Sohnes der Maria. Dies, weil sie ungehorsam waren und zu freveln pflegten.
کَانُوۡا لَا یَتَنَاہَوۡنَ عَنۡ مُّنۡکَرٍ فَعَلُوۡہُ ؕ لَبِئۡسَ مَا کَانُوۡا یَفۡعَلُوۡنَ ﴿۸۰﴾
كَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنكَرٖ فَعَلُوهُۚ لَبِئۡسَ مَا كَانُواْ يَفۡعَلُونَ
English
They did not prohibit one another from the iniquity which they committed. Evil indeed was that which they used to do.
English Short Commentary
They did not [c]restrain one another from the iniquity which they committed.[783] Evil indeed was what they used to do.
783. One of the great sins which drew the wrath of God upon the Jewish people was that they did not prohibit one another from the evil practices which were so rife among them. (close)
English Five Volume Commentary
[a]They did not prohibit one another from the iniquity which they committed. Evil indeed was that which they used to do.[710]
710. Commentary:
One of the great sins which drew the wrath of God upon the Jewish people was that they did not prohibit one another from the evil practices which were so rife among them. While some simply connived at these evil practices, others actually encouraged them. Unfortunately, Muslim scholars and priests of the present day are also guilty of this deadly sin. They will not preach against the evils to which the wealthier and the more powerful Muslims are addicted. (close)
اُردو
وہ باز نہیں آتے تھے اُس برائی سے جو وہ کرتے تھے ۔ یقیناً بہت برا تھا جو وہ کیا کرتے تھے۔
اُردو تفسیر صغیر
وہ ایک دوسرے کو کسی ناپسندیدہ بات سے جس کے وہ مرتکب ہوئے (ہوں) روکتے نہ تھے۔ جو کچھ وہ کرتے تھے یقیناً وہ بہت برا تھا۔
Français
Ils ne se retenaient pas les uns les autres des iniquités qu’ils pratiquaient. Ce qu’ils faisaient était vraiment mauvais.
Español
No se prohibieron mutuamente la conducta ofensiva que practicaban. Malo es en verdad lo que solían hacer.
Deutsch
Sie hinderten einander nicht an den Missetaten, die sie begingen. Übel fürwahr war das, was sie zu tun pflegten.
تَرٰی کَثِیۡرًا مِّنۡہُمۡ یَتَوَلَّوۡنَ الَّذِیۡنَ کَفَرُوۡا ؕ لَبِئۡسَ مَا قَدَّمَتۡ لَہُمۡ اَنۡفُسُہُمۡ اَنۡ سَخِطَ اللّٰہُ عَلَیۡہِمۡ وَ فِی الۡعَذَابِ ہُمۡ خٰلِدُوۡنَ ﴿۸۱﴾
تَرَىٰ كَثِيرٗا مِّنۡهُمۡ يَتَوَلَّوۡنَ ٱلَّذِينَ كَفَرُواْۚ لَبِئۡسَ مَا قَدَّمَتۡ لَهُمۡ أَنفُسُهُمۡ أَن سَخِطَ ٱللَّهُ عَلَيۡهِمۡ وَفِي ٱلۡعَذَابِ هُمۡ خَٰلِدُونَ
English
Thou shalt see many of them taking the disbelievers as their friends. Surely, evil is that which they themselves have sent on before for themselves; with the result that Allah is displeased with them; and in this punishment they shall abide.
English Short Commentary
Thou shalt see many of them making friends with those who disbelieve. Surely, evil is that which their souls have sent on before for themselves so that Allah is [b]displeased with them; and in this punishment they shall abide.
English Five Volume Commentary
Thou shalt see many of them taking the disbelievers as their friends. Surely, evil is that which they themselves have sent on before for themselves; with the result that Allah is [b]displeased with them; and in this punishment they shall abide.[711]
711. Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul. (close)
اُردو
تُو ان میں سے بہتوں کو دیکھے گا کہ وہ اُن کو دوست بناتے ہیں جو کافر ہوئے۔ یقیناً بہت ہی برا ہے جو اُن کے نفوس نے ان کےلئے آگے بھیجا ہے کہ اللہ ان پر سخت ناراض ہوگیا اور وہ عذاب میں بہت لمبا عرصہ رہنے والے ہیں۔
اُردو تفسیر صغیر
تو ان میں سے بہتوں کو دیکھے گا کہ جو (لوگ) کافر ہیں انہیں وہ (اپنا) مددگار بناتے ہیں۔ انہوں نے اپنے لئے جو کچھ اپنی مرضی سے آگے بھیجا ہے وہ بہت ہی برا ہے جو یہ امر ہے کہ اللہ ان سے ناراض ہو گیا ہے اور وہ عذاب میں پڑے رہیں گے۔
Français
Tu verras beaucoup d’entre eux prendre pour amis des mécréants. En vérité, ce qu’ils ont envoyé devant eux pour eux-mêmes est bien mauvais ; il en résulte qu’Allāh est mécontent d’eux ; et dans ce châtiment ils demeureront longtemps.
Español
Verás a muchos de ellos tomar por amigos a los incrédulos. Ciertamente es malo para ellos lo que ellos mismos se enviaron por delante; con el resultado de que Al-lah se ha indignado con ellos, y en este castigo morarán.
Deutsch
Du wirst sehen, wie sich viele von ihnen die Ungläubigen zu Freunden nehmen. Wahrlich, übel ist das, was sie selbst für sich vorausgeschickt haben, so dass Allah ihnen zürnt, und in der Strafe müssen sie bleiben.
وَ لَوۡ کَانُوۡا یُؤۡمِنُوۡنَ بِاللّٰہِ وَ النَّبِیِّ وَ مَاۤ اُنۡزِلَ اِلَیۡہِ مَا اتَّخَذُوۡہُمۡ اَوۡلِیَآءَ وَ لٰکِنَّ کَثِیۡرًا مِّنۡہُمۡ فٰسِقُوۡنَ ﴿۸۲﴾
وَلَوۡ كَانُواْ يُؤۡمِنُونَ بِٱللَّهِ وَٱلنَّبِيِّ وَمَآ أُنزِلَ إِلَيۡهِ مَا ٱتَّخَذُوهُمۡ أَوۡلِيَآءَ وَلَٰكِنَّ كَثِيرٗا مِّنۡهُمۡ فَٰسِقُونَ
English
And if they had believed in Allah and this Prophet, and in that which has been revealed to him, they would not have taken them as their friends, but many of them are disobedient.
English Short Commentary
And if they had believed in Allah and this Prophet,[784] and in that which has been revealed to him, they would not have taken them for their friends, but many of them are transgressors.
784. The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1:21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18. (close)
English Five Volume Commentary
And if they had believed in Allah and this Prophet, and in that which has been revealed to him, they would not have taken them as theirfriends, but many of them are disobedient.[712]
712. Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52). (close)
اُردو
اور اگر وہ اللہ پر اور اس نبی پر اور اس پر ایمان رکھتے جو اس کی طرف اتارا گیا تو اُن (کافروں) کو دوست نہ بناتے۔ لیکن ان میں سے بڑی تعداد فاسقوں کی ہے۔
اُردو تفسیر صغیر
اور اگر وہ اللہ (پر) اور (اس) نبی (پر) اور اس پر جو اس (نبی) پر اتار گیا ہے ایمان رکھتے تو وہ انہیں اپنا مددگار نہ بناتے۔ لیکن ان میں سے بہت سے نافرمان ہیں۔
Français
Et s’ils avaient cru en Allāh et en ce Prophète et à ce qui lui a été révélé, ils ne les auraient pas choisis comme amis, mais beaucoup d’entre eux sont désobéissants.
Español
Y si hubiesen creído en Al-lah, en este Profeta y en lo que a él le fue revelado, no los habrían tomado como amigos; pero muchos de ellos son desobedientes.
Deutsch
Und hätten sie an Allah geglaubt und an den Propheten und an das, was zu ihm herabgesandt worden, sie hätten sich jene nicht zu Freunden genommen, aber viele von ihnen sind ungehorsam.
لَتَجِدَنَّ اَشَدَّ النَّاسِ عَدَاوَۃً لِّلَّذِیۡنَ اٰمَنُوا الۡیَہُوۡدَ وَ الَّذِیۡنَ اَشۡرَکُوۡا ۚ وَ لَتَجِدَنَّ اَقۡرَبَہُمۡ مَّوَدَّۃً لِّلَّذِیۡنَ اٰمَنُوا الَّذِیۡنَ قَالُوۡۤا اِنَّا نَصٰرٰی ؕ ذٰلِکَ بِاَنَّ مِنۡہُمۡ قِسِّیۡسِیۡنَ وَ رُہۡبَانًا وَّ اَنَّہُمۡ لَا یَسۡتَکۡبِرُوۡنَ ﴿۸۳﴾
۞لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةٗ لِّلَّذِينَ ءَامَنُواْ ٱلۡيَهُودَ وَٱلَّذِينَ أَشۡرَكُواْۖ وَلَتَجِدَنَّ أَقۡرَبَهُم مَّوَدَّةٗ لِّلَّذِينَ ءَامَنُواْ ٱلَّذِينَ قَالُوٓاْ إِنَّا نَصَٰرَىٰۚ ذَٰلِكَ بِأَنَّ مِنۡهُمۡ قِسِّيسِينَ وَرُهۡبَانٗا وَأَنَّهُمۡ لَا يَسۡتَكۡبِرُونَ
English
Thou shalt certainly find the Jews and those who associate partners with God to be the most vehement of men in enmity against the believers. And thou shalt assuredly find those who say, ‘We are Christians,’ to be the nearest of them in love to the believers. That is because amongst them are savants and monks and because they are not proud.
English Short Commentary
Thou shalt certainly find the Jews and those who associate partners with Allah to be the most vehement of men in enmity against the believers. And thou shalt assuredly find those who say, ‘We are Christians,’ to be the nearest of them in friendship to the believers. That is because amongst them are savants[785] and monks[786] and because they are not arrogant.[787]
785. Qissis means, the head or chief of the Christians in knowledge or science; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane). (close)
786. Ruhban is the plural of Rahib which means an ascetic, a Christian monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery (Lane). (close)
787. This state of affairs, however, was not to last for ever. The Qur’an elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians who would attack them from all sides (21:97). In the Hadith also there are prophecies to this effect. The verse applies only to the Christians of the Holy Prophet’s time. History bears out this inference. Najashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas, the Christian ruler of Egypt, sent presents to the Holy Prophet. Humility seemed to be one of the chief characteristics of the early Christians. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it with respect and even evinced some inclination towards Islam. (close)
English Five Volume Commentary
Thou shalt certainly find the Jews and those who associate partners with God to be the most vehement of men in enmity against the Believers. And thou shalt assuredly find those who say, ‘We are Christians,’ to be the nearest of them in love to the Believers. That is because amongst them are savants and monks and because they are not proud.[713]
713. Important Words:
قسیسین (savants) is the plural of قسیس which is formed from قس. They say قسه i.e. he sought after or pursued it; or he sought after or pursued it leisurely or repeatedly or by degrees. The word also means, he became a قسیس which means, the head or chief of the Christians in knowledge or science, or one of their heads or chiefs; a learned man of the Christians who has sought after and acquired great knowledge; an intelligent and learned man (Lane).
رھبانا (monks) is the plural of راھب which is derived from رھب which means, he feared, or he feared with caution. راھبmeans, a fearer or a cautious fearer; a fearer of God; an ascetic, because he fears God much; a Christian devotee or monk; a religious recluse; one who devotes himself to religious services or exercises in a cell or monastery. رھبانیة means the state of a (monk), and راھب signifies excess in religious exercises and discipline and detaching oneself from mankind; monkery; asceticism (Lane).
Commentary:
As a rule, the followers of a new Prophet meet with greater opposition from the followers of the Prophet immediately preceding him than from the followers of those Prophets who had appeared in the remote past. But, contrary to this general practice, Jews, who should have been less inimically disposed towards the Muslims than Christians, proved at least in the Holy Prophet’s time to be bitterer enemies of Islam than Christians, who were comparatively less inimical. This state of affairs, however, was not to last forever. The Quran elsewhere warns Muslims that they were destined to suffer most grievously at the hands of Christians, who would attack them from all directions, (21:97). In the Hadith also there are prophecies to this effect. So the verse under comment may not be taken to apply to Christians of all times but only to those of the Holy Prophet’s time who lived round about him; and history bears out this inference. Najjashi, the Christian King of Abyssinia, gave shelter to Muslim refugees; and Muqauqas the Christian ruler of Egypt, sent presents to the Holy Prophet.
It appears that humility formed one of the chief characteristics of early Christians, and the teachings of Jesus about turning the other cheek to the striker seems to have exercised its influence on their lives for some centuries. This is evident from the different ways in which the epistles of the Holy Prophet were treated by the King of Persia, who was a heathen, and by Heraclius, Emperor of the Eastern Roman Empire, who was a Christian. The former tore the letter to pieces, while the latter received it respectfully and even evinced some inclination towards Islam.
So long as the above qualities formed distinctive features of the Christian character, Muslims generally met with fairer treatment at their hands. But as time passed, these qualities gradually took leave of them and now there are very few among Christian divines and religious leaders who are engaged in real and honest religious research, withdrawing from the cares of the world and taking an active and living interest in spiritual matters. Christian scholars began to meddle in politics in the 13th or 14th century, with the result that they became hostile to Islam. (close)
اُردو
یقیناً تو مومنوں سے دشمنی میں سب سے زیادہ سخت یہود کو پائے گا اور ان کو جنہوں نے شرک کیا۔ اور یقیناً تُو مومنوں سے محبت میں قریب تر اُن لوگوں کو پائے گا جنہوں نے کہا کہ ہم نصرانی ہیں۔ یہ اس لئے ہے کہ ان میں سے کئی عبادت گزار اور رہبانیت اختیار کرنے والے ہیں اور اس وجہ سے کہ وہ اِستکبار نہیں کرتے ۔
اُردو تفسیر صغیر
تو مومنوں سے عداوت رکھنے میں یقیناً یہودیوں (کو) اور ان لوگوں کو جو مشرک ہیں۔ سب سے زیادہ سخت پائے گا اور تو مومنوں سے محبت کرنے کے لحاظ سے ان میں سے سب سے قریب یقیناً ان لوگوں کو پائے گا جو یہ کہتے ہیں کہ ہم نصاریٰ ہیں یہ (بات) اس وجہ سے ہے کہ ان میں کچھ (لوگ) عالم اور عابد ہیں اور (نیز) اس وجہ سے کہ وہ تکبر نہیں کرتے۔
Français
Tu trouveras assurément que les Juifs et les Associateurs sont de tous les hommes les plus véhéments dans leur hostilité contre les croyants. Et tu trouveras assurément que ceux qui disent : « Nous sommes des Chrétiens » sont les plus proches de parmi eux à être amis avec les croyants. C’est que parmi eux, il y a des savants et des moines et qu’ils ne sont pas orgueilleux.
Español
Comprobarás ciertamente que los judíos y los que asocian otros dioses a Dios son los más encarnizados de los hombres en su enemistad contra los creyentes. Y encontrarás seguramente que quienes dicen: “somos cristianos”, son los más cercanos de ellos en amor a los creyentes. Esto es porque entre ellos hay sacerdotes y monjes y porque no son orgullosos.
Deutsch
Du wirst sicherlich finden, dass unter allen Menschen die Juden und die Götzendiener die erbittertsten Gegner der Gläubigen sind. Und du wirst zweifellos finden, dass die, welche sagen: "Wir sind Christen", den Gläubigen am freundlichsten gegenüberstehen. Dies, weil unter ihnen Gottesgelehrte und Mönche sind und weil sie nicht hoffärtig sind.
وَ اِذَا سَمِعُوۡا مَاۤ اُنۡزِلَ اِلَی الرَّسُوۡلِ تَرٰۤی اَعۡیُنَہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ مِمَّا عَرَفُوۡا مِنَ الۡحَقِّ ۚ یَقُوۡلُوۡنَ رَبَّنَاۤ اٰمَنَّا فَاکۡتُبۡنَا مَعَ الشّٰہِدِیۡنَ ﴿۸۴﴾
وَإِذَا سَمِعُواْ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعۡيُنَهُمۡ تَفِيضُ مِنَ ٱلدَّمۡعِ مِمَّا عَرَفُواْ مِنَ ٱلۡحَقِّۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكۡتُبۡنَا مَعَ ٱلشَّـٰهِدِينَ
English
And when they hear what has been revealed to this Messenger, thou seest their eyes overflow with tears, because of the truth which they have recognized. They say, ‘Our Lord, we believe, so write us down among those who bear witness.
English Short Commentary
And when they hear what has been revealed to this Messenger, thou seest their eyes overflow with tears,[788] because of the truth which they have recognized. They say, [a]‘Our Lord, we believe, so write us down among the witnesses;
788. The verse has also been applied to the Najashi in particular. When Ja‘far, a cousin of the Holy Prophet and spokesman of Muslim refugees in Abyssinia read to him the opening verses of the Surah Maryam, the Najashi was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham). (close)
English Five Volume Commentary
And when they hear what has been revealed to this Messenger, thou seest their eyes overflow with tears, because of the truth which they have recognized. They say, [a]‘Our Lord, we believe, so write us down among those who bear witness.[714]
714. Commentary:
The description given in this verse of some of the Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najjashi in particular. When Ja‘far, a cousin of the Holy Prophet and the spokesman of Muslim refugees to Abyssinia, tried to make clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Quran concerning Jesus and read to Najjashithe opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved, and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him by even a twig more than that (Hisham, i. 305, 306). (close)
اُردو
اور جب وہ اُسے سنتے ہیں جو اس رسول کی طرف اتارا گیا تو تُو دیکھےگا کہ ان کی آنکھیں آنسو بہانے لگتی ہیں اس کی وجہ سے جو انہوں نے حق کو پہچان لیا۔ وہ کہتے ہیں اے ہمارے ربّ! ہم ایمان لائے پس ہمیں گواہی دینے والوں میں تحریر کرلے۔
اُردو تفسیر صغیر
اور جب وہ اس (کلام الٰہی) کو سنتے ہیں جو اس رسول پر اتارا گیا ہے تو (اے مخاطب) تو دیکھتا ہے کہ جس قدر حق انہوں نے پہچان لیا ہے اس کی وجہ سے ان کی آنکھیں آنسوٶں (کے زور) سے بہ پڑتی ہیں وہ کہتے ہیں کہ اے ہمارے رب ہم ایمان لے آئے ہیں پس ہمارا نام (بھی) گواہوں کے ساتھ لکھ لے۔
Français
Et lorsqu’ils entendent ce qui a été révélé à ce Messager, tu vois leurs yeux déborder de larmes à cause de la vérité qu’ils ont reconnue. Ils disent : « Notre Seigneur, nous croyons ; inscris-nous donc parmi les témoins. »
Español
Y cuando oyen lo que ha sido revelado a este Mensajero, verás cómo las lágrimas brotan de sus ojos debido a la verdad que han reconocido. Y dicen: “Señor nuestro, creemos: inscríbenos entre los que dan testimonio”;
Deutsch
Und wenn sie hören, was zu dem Gesandten herabgesandt worden ist, siehst du ihre Augen von Tränen überfließen ob der Wahrheit, die sie erkannt haben. Sie sprechen: "Unser Herr, wir glauben, so schreibe uns unter die Bezeugenden.
وَ مَا لَنَا لَا نُؤۡمِنُ بِاللّٰہِ وَ مَا جَآءَنَا مِنَ الۡحَقِّ ۙ وَ نَطۡمَعُ اَنۡ یُّدۡخِلَنَا رَبُّنَا مَعَ الۡقَوۡمِ الصّٰلِحِیۡنَ ﴿۸۵﴾
وَمَا لَنَا لَا نُؤۡمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلۡحَقِّ وَنَطۡمَعُ أَن يُدۡخِلَنَا رَبُّنَا مَعَ ٱلۡقَوۡمِ ٱلصَّـٰلِحِينَ
English
‘And why should we not believe in Allah and in the truth which has come to us, while we earnestly wish that our Lord should include us among the righteous people?’
English Short Commentary
‘And why should we not believe in Allah and in the truth which has come to us, while we earnestly [b]wish that our Lord should include us among the righteous people?’
English Five Volume Commentary
‘And why should we not believe in Allah and in the truth which has come to us, while [b]we earnestly wish that our Lord should include us among the righteous people?’[715]
715. Commentary:
The verse may be regarded as constituting the substance of the words, referred to in the preceding verse, which Najjashi spoke to those of his courtiers who remonstrated with him, saying that Jesus was God, and not a human being as represented in the Quran, and urged him to deliver the Muslim refugees to the Meccans. At this Najjashi is reported to have said that nothing could prevent him from accepting truth. (close)
اُردو
اور ہمیں کیا ہوا ہے کہ ہم اللہ اور اُس حق پر ایمان نہ لائیں جو ہمارے پاس آیا جبکہ ہم یہ طمع رکھتے ہیں کہ ہمارا ربّ ہمیں نیک لوگوں کے زُمرہ میں داخل کرے گا۔
اُردو تفسیر صغیر
اور (کہتے ہیں کہ) ہمیں کیا (ہوگیا) ہے کہ ہم اللہ (پر) اور اس سچائی پر جو ہمارے پاس آئی ہے ایمان نہ لائیں حالانکہ ہم خواہش رکھتے ہیں کہ ہمارا رب ہمیں نیک لوگوں میں داخل کرے۔
Français
»Et pourquoi ne croirions-nous pas en Allāh et en ce qui nous est parvenu de la vérité, tandis que nous désirons ardemment que notre Seigneur nous compte parmi les justes. »
Español
“¿Y por qué no habríamos de creer en Al-lah y en la verdad que nos ha sido dada, si ansiamos vivamente que nuestro Señor nos incluya entre los justos?”.
Deutsch
Und weshalb sollten wir nicht an Allah glauben und an die Wahrheit, die zu uns gekommen ist, wo wir innig wünschen, dass unser Herr uns zu den Rechtgesinnten zählen möge?"
فَاَثَابَہُمُ اللّٰہُ بِمَا قَالُوۡا جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ؕ وَ ذٰلِکَ جَزَآءُ الۡمُحۡسِنِیۡنَ ﴿۸۶﴾
فَأَثَٰبَهُمُ ٱللَّهُ بِمَا قَالُواْ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَذَٰلِكَ جَزَآءُ ٱلۡمُحۡسِنِينَ
English
So Allah rewarded them, for what they said, with Gardens beneath which streams flow. Therein shall they abide; and that is the reward of those who do good.
English Short Commentary
So ‘Allah [a]rewarded them for what they said with Gardens beneath which streams flow. Therein shall they abide; and that is the reward of those who do good.
English Five Volume Commentary
So [c]Allah rewarded them, for what they said, with Gardens beneath which streams flow. Therein shall they abide; and that is the reward of those who do good.
اُردو
پس اللہ نے اس بنا پر جو انہوں نے کہا اُن کو ایسی جنتیں ثواب میں دیں جن کے دامن میں نہریں بہتی ہیں۔ وہ ہمیشہ ان میں رہنے والے ہیں۔ اور احسان کرنے والوں کی یہی جزا ہوا کرتی ہے۔
اُردو تفسیر صغیر
پس اللہ ان کی (اس) بات کے بدلہ میں انہیں وہ بہشت عطا فرمائے گا۔ جن کے اندر نہریں بہتی ہوں گی (وہ) ان میں بستے چلے جائیں گے اور یہی نیکوکاروں کا بدلہ ہے۔
Français
Allāh les a donc récompensés pour ce qu’ils ont dit, par des Jardins sous lesquels coulent des ruisseaux. Ils y demeureront éternellement et c’est là la récompense de ceux qui font le bien.
Español
Así, Al-lah los recompensó por lo que dijeron, con Jardines por los que corren ríos. En ellos morarán eternamente; y ésa es la recompensa de los que hacen el bien.
Deutsch
Und um dessentwillen, was sie da gesagt haben, wird Allah sie mit Gärten belohnen, durch die Ströme fließen. Darin sollen sie ewig weilen; und das ist der Lohn derer die Gutes tun.