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.
وَ الَّذِیۡنَ کَفَرُوۡا وَ کَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ الۡجَحِیۡمِ ﴿٪۸۷﴾
وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَآ أُوْلَـٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ
English
And those who have disbelieved and rejected Our Signs, these are they who are the inmates of Hell.
English Short Commentary
And [b]those who have disbelieved and rejected Our Signs, these are they who are inmates of Hell.
English Five Volume Commentary
And [a]those who have disbelieved and rejected Our Signs, these are they who are the inmates of Hell.
اُردو
اور وہ لوگ جنہوں نے کفر کیا اور ہماری آیات کو جھٹلایا یہی لوگ ہیں جو جہنمی ہیں۔
اُردو تفسیر صغیر
اور جن لوگوں نے کفر اختیار کیا ہے اور ہماری آیتوں کو جھٹلایا ہے۔ وہ لوگ دوزخی ہیں۔
Français
Et ceux qui n’ont pas cru et qui ont renié Nos Signes, ceux-là sont les habitants de la Fournaise de l’Enfer.
Español
Pero quienes han dejado de creer y rechazado nuestros Signos, ésos serán los moradores del Infierno.
Deutsch
Die aber, die nicht glauben und Unsere Zeichen verwerfen, das sind die Insassen der Hölle.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُحَرِّمُوۡا طَیِّبٰتِ مَاۤ اَحَلَّ اللّٰہُ لَکُمۡ وَ لَا تَعۡتَدُوۡا ؕ اِنَّ اللّٰہَ لَا یُحِبُّ الۡمُعۡتَدِیۡنَ ﴿۸۸﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحَرِّمُواْ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ
English
O ye who believe! make not unlawful the good things which Allah has made lawful for you, and do not transgress. Surely, Allah loves not the transgressors.
English Short Commentary
O ye who believe! [c]make not unlawful the good things which Allah has made lawful for you, and do not transgress. Surely, Allah loves not the transgressors.
English Five Volume Commentary
O ye who believe! [b]make not unlawful the good things which Allah has made lawful for you, and do not transgress. Surely, Allah loves not the transgressors.[716]
716. Commentary:
Just as the making of a forbidden thing lawful is an act of excess and transgression, similarly the declaring of a good and lawful thing to be unlawful, or practically treating it as such, is an act of sin. Both these acts are acts of transgression. The verse may have a figurative sense also. In this case the expression, make not unlawful the good things which Allah has made lawful for you, would mean "do not shut the door of God’s favours on yourselves by rejecting the Prophet of Islam". (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اُن پاکیزہ چیزوں کو جو اللہ نے تمہارے لئے حلال کر دی ہیں حرام نہ ٹھہرایا کرو۔ اور حد سے تجاوز نہ کرو۔ یقیناً اللہ حد سے تجاوز کرنے والوں کو پسند نہیں کرتا۔
اُردو تفسیر صغیر
اے ایماندارو! جو کچھ اللہ نے تمہارے لئے حلال قرار دیا ہے اس میں سے پاکیزہ (چیزوں) کو حرام نہ ٹھہراٶ اور (مقررہ) حدود سے آگے نہ نکلو۔ اللہ (مقررہ) حدود سے آگے نکلنے والوں کو پسند نہیں کرتا۔
Français
Ô vous qui croyez ! Ne rendez pas illicites les bonnes choses qu’Allāh a rendues licites pour vous, et ne transgressez pas. Assurément, Allāh n’aime pas les transgresseurs.
Español
¡Oh vosotros, los que creéis! No hagáis ilícitas las cosas buenas que Al-lah os ha hecho lícitas y no pequéis; porque Al-lah no ama a los transgresores.
Deutsch
O die ihr glaubt, erklärt nicht als unerlaubt die reinen Dinge, die Allah euch erlaubt hat, doch übertretet auch nichts. Denn Allah liebt nicht die Übertreter.
وَ کُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا ۪ وَّ اتَّقُوا اللّٰہَ الَّذِیۡۤ اَنۡتُمۡ بِہٖ مُؤۡمِنُوۡنَ ﴿۸۹﴾
وَكُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلٗا طَيِّبٗاۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ أَنتُم بِهِۦ مُؤۡمِنُونَ
English
And eat of that which Allah has provided for you of what is lawful and good. And fear Allah in Whom you believe.
English Short Commentary
And [d]eat of that which Allah has provided for you of what is lawful and good. And fear Allah in Whom you believe.
English Five Volume Commentary
And [c]eat of that which Allah has provided for you of what is lawful and good. And fear Allah in Whom you believe.
اُردو
اور اس میں سے جو اللہ نے تمہیں رزق دیا حلال (اور) پاکیزہ کھایا کرو۔ اور اللہ کا تقویٰ اختیار کرو جس پر تم ایمان لاتے ہو۔
اُردو تفسیر صغیر
اور جو کچھ اللہ نے تمہیں دیا ہے اس میں سے حلال (اور) پاکیزہ (چیزوں) کو کھاٶ اور اللہ کا تقویٰ اختیار کرو جس پر تم ایمان رکھتے ہو۔
Français
Nourrissez-vous des ces aliments qu'Allāh vous a accordés de ce qui est licite et sain. Et craignez Allāh en Qui vous croyez.
Español
Y comed de lo que Al-lah os ha proporcionado, de lo lícito y bueno. Y temed a Al-lah en Quien creéis.
Deutsch
Und esset von dem, was Allah euch gegeben hat: Erlaubtes, Reines. Und fürchtet Allah, an Den ihr glaubt.
لَا یُؤَاخِذُکُمُ اللّٰہُ بِاللَّغۡوِ فِیۡۤ اَیۡمَانِکُمۡ وَ لٰکِنۡ یُّؤَاخِذُکُمۡ بِمَا عَقَّدۡتُّمُ الۡاَیۡمَانَ ۚ فَکَفَّارَتُہٗۤ اِطۡعَامُ عَشَرَۃِ مَسٰکِیۡنَ مِنۡ اَوۡسَطِ مَا تُطۡعِمُوۡنَ اَہۡلِیۡکُمۡ اَوۡ کِسۡوَتُہُمۡ اَوۡ تَحۡرِیۡرُ رَقَبَۃٍ ؕ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ ثَلٰثَۃِ اَیَّامٍ ؕ ذٰلِکَ کَفَّارَۃُ اَیۡمَانِکُمۡ اِذَا حَلَفۡتُمۡ ؕ وَ احۡفَظُوۡۤا اَیۡمَانَکُمۡ ؕ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَشۡکُرُوۡنَ ﴿۹۰﴾
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِيٓ أَيۡمَٰنِكُمۡ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلۡأَيۡمَٰنَۖ فَكَفَّـٰرَتُهُۥٓ إِطۡعَامُ عَشَرَةِ مَسَٰكِينَ مِنۡ أَوۡسَطِ مَا تُطۡعِمُونَ أَهۡلِيكُمۡ أَوۡ كِسۡوَتُهُمۡ أَوۡ تَحۡرِيرُ رَقَبَةٖۖ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖۚ ذَٰلِكَ كَفَّـٰرَةُ أَيۡمَٰنِكُمۡ إِذَا حَلَفۡتُمۡۚ وَٱحۡفَظُوٓاْ أَيۡمَٰنَكُمۡۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَشۡكُرُونَ
English
Allah will not call you to account for such of your oaths as are vain, but He will call you to account for the oaths which you take in earnest. The expiation for this is the feeding of ten poor persons with such average food as you feed your families with, or the clothing of them or the freeing of a neck. But whoso finds not the means shall fast for three days. That is the expiation of your oaths when you have sworn them. And do keep your oaths. Thus does Allah explain to you His Signs that you may be grateful.
English Short Commentary
[e]Allah will not take you to task for such of your oaths as are vain,[789] but He will take you to task for breaking the oaths which you take in earnest. The expiation, thereof, then, is the feeding of ten poor persons with such average[790] food as you feed your families with, or the clothing of them or the freeing of a slave. But whoso finds not the means shall fast for three days. That is the expiation of your oaths when you have sworn. And keep your oaths. Thus does Allah explain to you His Signs that you may be grateful.
789. Oaths which are contrary to Islamic Law are mere wasted breath. (close)
790. Ausat means both "middle" (average) and "the best." (close)
English Five Volume Commentary
[d]Allah will not call you to account for such of your oaths as are vain, but He will call you to account for the oaths which you take in earnest. Its expiation, then, is the feeding of ten poor persons with such average food as you feed your families with, or the clothing of them or the freeing of a neck. But whoso finds not the means shall fast for three days. That is the expiation of your oaths when you have sworn them. And do keep your oaths. Thus does Allah explain to you His Signs that you may be grateful.[717]
717. Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath. (close)
اُردو
اللہ تمہیں تمہاری لغو قَسموں پر نہیں پکڑے گا لیکن وہ تمہیں ان پر پکڑے گا جو تم نے قَسمیں کھاکر وعدے کئے ہیں۔ پس اس کا کفارہ دس مسکینوں کو کھانا کھلانا ہے جو اوسطاً تم اپنے گھروالوں کو کھلاتے ہو، یا انہیں کپڑے پہنانا ہے یا ایک گردن آزاد کرنا ہے۔ اور جو اس کی توفیق نہ پائے تو تین دن کے روزے (رکھنے ہوں گے)۔ یہ تمہارے عہد کا کفارہ ہے جب تم حلف اٹھالو۔ اور (جہاں تک بس چلے) اپنی قَسموں کی حفاظت کیا کرو۔ اسی طرح اللہ تمہارے لئے اپنی آیات کھول کھول کر بیان کرتا ہے تاکہ تم شکر کرو۔
اُردو تفسیر صغیر
تمہاری قسموں میں سے لغو (قسموں) پر اللہ تمہیں سزا نہیں دے گا بلکہ تمہارے پکی قسمیں کھانے (اور پھر توڑ دینے) پر تمہیں سزا دے گا پس اس (کے توڑنے) کا کفارہ دس مسکینوں کو متوسط (درجہ کا) کھانا کھلانا ہے (ایسا کھانا) جو تم اپنے گھر والوں کو کھلاتے ہو یا ان کا لباس یا ایک (غلام کی) گردن کا آزاد کرنا۔ پھر جسے (یہ بھی) میسر نہ ہو تو (اس پر) تین دن کے روزے (واجب) ہیں۔ جب تم قسمیں کھاٶ (اور پھر انہیں توڑ دو) تو یہ تمہاری قسموں کا کفارہ ہے اور تم اپنی قسموں کی حفاظت (کیا) کرو۔ اللہ اپنی آیتوں کو تمہارے لئے اسی طرح بیان کرتا ہے تا کہ تم شکر گزار بنو۔
Français
Allāh ne vous demandera pas des comptes de ceux de vos serments qui sont vains, mais Il vous demandera des comptes de ceux où vous avez fait des promesses. Et l’expiation pour cela sera de nourrir dix pauvres d’aliments dont normalement vous nourrissez vos familles ; ou de les vêtir, ou encore de libérer un esclave. Mais quiconque n’en trouvera pas les moyens devra jeûner pendant trois jours. Cela sera l’expiation des serments que vous aurez faits. Et surtout respectez vos serments. C’est ainsi qu’Allāh vous explique Ses Signes afin que vous Lui en soyez reconnaissants.
Español
Al-lah no os pedirá cuentas de vuestros juramentos vanos, pero sí de los juramentos serios que hayáis proferido. La expiación de esto consistirá en alimentar a diez pobres con comida de la calidad media con que alimentáis a vuestras familias, o vestirlos, o liberar a un esclavo. Mas quien no encuentre los medios, que ayune durante tres días. Ésta es la expiación de vuestros juramentos si habéis jurado cumplirlos. Cumplid vuestros juramentos. Así os explica Al-lah Sus Signos para que seáis agradecidos.
Deutsch
Allah wird euch nicht zur Rechenschaft ziehen für ein unbedachtes Wort in euren Eiden, doch Er wird Rechenschaft von euch fordern für das, was ihr mit Bedacht geschworen habt. Die Sühne dafür sei dann die Speisung von zehn Armen in jenem Maß, wie ihr die Eurigen speist, oder ihre Bekleidung oder die Befreiung eines Sklaven. Wer es aber nicht kann, dann: drei Tage fasten. Das ist die Sühne für eure Eide, wenn ihr (sie) geschworen habt. Und haltet ja eure Eide. Also macht Allah euch Seine Zeichen klar, auf dass ihr dankbar seiet.