وَ نُقَلِّبُ اَفۡـِٕدَتَہُمۡ وَ اَبۡصَارَہُمۡ کَمَا لَمۡ یُؤۡمِنُوۡا بِہٖۤ اَوَّلَ مَرَّۃٍ وَّ نَذَرُہُمۡ فِیۡ طُغۡیَانِہِمۡ یَعۡمَہُوۡنَ ﴿۱۱۱﴾٪
وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ وَنَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
English
And We shall confound their hearts and their eyes, as they believed not therein at the first time, and We shall leave them in their transgression to wander in distraction.
English Short Commentary
And We shall confound their hearts and their eyes, for they believed not therein the first time, and [a]We shall leave them in their transgression to wander in distraction.[897]
897. The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices. (close)
English Five Volume Commentary
And We shall confound their hearts and their eyes, as they believed not therein at the first time, and [a]We shall leave them in their transgression to wander in distraction.[852]
852. Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it. (close)
اُردو
اور ہم ان کے دلوں کو اور ان کی نظروں کو اُلٹ پلٹ کر دیتے ہیں جیسے وہ پہلی مرتبہ اس (رسول) پر ایمان نہیں لائے تھے اور ہم انہیں ان کی سرکشیوں میں سرگرداں چھوڑ دیتے ہیں۔
اُردو تفسیر صغیر
اور ہم ان کے دلوں کو اور ان کی آنکھوں کو اس وجہ سے کہ وہ اس (وحی) پر پہلی دفعہ ایمان نہیں لائے پھیر دیں گے اور انہیں ان کی سرکشیوں میں بہکتے ہوئے چھوڑ دیں گے۔
Français
Et Nous ferons que leur cœur et leur faculté de la vue retournent à l’état dans lequel ils se trouvaient lorsqu'initialement ils ne crurent pas en Nos signes, et Nous les laisserons errer dans leur transgression comme des affolés.
Español
Y haremos que sus corazones y sus facultades visuales reviertan al mismo estado en que se encontraban cuando rechazaron inicialmente Nuestros Signos, y los abandonaremos en su trasgresión, para que vaguen aturdidos.
Deutsch
Und Wir werden ihre Herzen und ihre Augen verwirren, weil sie ja auch das erste Mal nicht daran glaubten, und Wir lassen sie sodann in ihrer Widerspenstigkeit verblendet irregehen.
وَ لَوۡ اَنَّنَا نَزَّلۡنَاۤ اِلَیۡہِمُ الۡمَلٰٓئِکَۃَ وَ کَلَّمَہُمُ الۡمَوۡتٰی وَ حَشَرۡنَا عَلَیۡہِمۡ کُلَّ شَیۡءٍ قُبُلًا مَّا کَانُوۡا لِیُؤۡمِنُوۡۤا اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ وَ لٰکِنَّ اَکۡثَرَہُمۡ یَجۡہَلُوۡنَ ﴿۱۱۲﴾
۞وَلَوۡ أَنَّنَا نَزَّلۡنَآ إِلَيۡهِمُ ٱلۡمَلَـٰٓئِكَةَ وَكَلَّمَهُمُ ٱلۡمَوۡتَىٰ وَحَشَرۡنَا عَلَيۡهِمۡ كُلَّ شَيۡءٖ قُبُلٗا مَّا كَانُواْ لِيُؤۡمِنُوٓاْ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَٰكِنَّ أَكۡثَرَهُمۡ يَجۡهَلُونَ
English
And even if We send down unto them angels, and the dead speak to them, and We gather to them all things face to face, they would not believe, unless Allah enforced His will. But most of them behave ignorantly.
English Short Commentary
And even if We send down unto them angels, and [b]the dead[898] speak to them, and We gather to them all things face to face,[899] they would not believe, unless God enforced His Will. But most of them are ignorant.
898. One of the functions of the angels is to suggest good ideas to men and to invite them to truth (41:32, 33). Sometimes they perform this function through dreams and visions. The righteous, who are dead, appear to men in dreams to testify to the claim of the Prophets. There is another way in which the dead speak to men. When a people who are spiritually dead are quickened to a new spiritual life by the teaching of their Prophet, their spiritual regeneration, as it were, speaks to the disbelievers and testifies to the truth of his claim. (close)
899. The words refer to the testimony of the different objects of nature which bear testimony to the truth of a Prophet in the form of earthquakes, pestilences, famines, wars and other visitations. Thus nature itself appears to be angry with disbelievers; the very elements are up in arms against them. (close)
English Five Volume Commentary
And even if We send down unto them angels, and [a]the dead speak to them, and We gather to them all things face to face, they would not believe, unless Allah enforced His will. But most of them behave ignorantly.[853]
853. Commentary:
The subject of the previous verse is continued in this one. One of the functions of the angels is to suggest good ideas to men and to invite them to virtue (2:32). They sometimes perform this function through the medium of dreams and visions. The opening words of the verse refer to this very function.
The words, the dead speak to them, refer to the testimony of pious men of the past to the truth of a Divine Messenger either by means of prophecies which are handed down to posterity in writing or orally, or by their appearing to men in dreams and visions.
There is another way also in which the dead may speak to men. This happens when a person who is spiritually dead or a nation which is devoid of spiritual life is quickened to life by seeing the truth of their Prophet and then testifies to his truth before other persons or nations.
The words, and We gather to them all things face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The different objects of nature bear testimony in the form of earthquakes, pestilences, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as punishments from heaven. Nature itself appears to be angry with them; the very elements are up in arms against them. All things that are God’s (and what is there that is not God’s?) stand up in opposition to the enemies of a Divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet’s truth.
It should be noted that all these signs were actually shown in the time of the Holy Prophet. As for the angels, they appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. They knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denied his claims. In the beginning even men like Abu Jahl were impressed by the truth and honesty of the Holy Prophet; for it is recorded that when the verses of the Quran were recited to Abu Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimed, "When did we follow the children of ‘Abd Manaf?" (an ancestor of the Holy Prophet), meaning that he could not accept the leadership of the Prophet. Thereafter he gradually increased in perversity, so much so that at the Battle of Badr he actually prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself was its victim. His case is a typical instance of how the hearts of men were hardened because they rejected the Holy Prophet at the very outset, in spite of knowing him to be sincere and truthful.
The words, most of them behave ignorantly, imply that they will not believe unless God forces His will on them and compels them to accept the truth; but God will not do that, and these people are so foolhardy that they would not change their hostile attitude unless compelled to do so. (close)
اُردو
اور اگر ہم نے ان کی طرف فرشتوں کو اُتارا ہوتا اور اُن سے مُردے کلام کرتے اور ہم ان کے سامنے تمام چیزیں اکٹھی کر دیتے تب بھی وہ ایسے نہ تھے کہ ایمان لے آتے سوائے اس کے کہ اللہ چاہتا۔ لیکن اُن میں سے اکثر جہالت سے کام لیتے ہیں۔
اُردو تفسیر صغیر
اور اگر ہم ان پر فرشتے نازل کرتے اور مردے ان سے کلام کرتے اور ہر اک چیز کو ہم ان کے آمنے سامنے کھڑا کر دیتے تو بھی وہ اللہ کی مشیت کے بغیر ایمان نہ لاتے‘ بلکہ ان میں سے بہت سے جاہل ہیں۔
Français
Et même si Nous faisions descendre des anges sur eux, et que les morts leur parlaient, et que Nous rassemblions toutes choses devant eux, ils ne croiraient pas, à moins qu’Allāh le veuille. Mais la plupart d’entre eux sont ignorants.
Español
Pues aunque les enviáramos a los ángeles, les hablaran los muertos y reuniéramos frente a ellos todas las cosas, no creerían a menos que Al-lah ejecutara Su Voluntad. Pero la mayoría de ellos se comportan como ignorantes.
Deutsch
Und sendeten Wir auch Engel zu ihnen hinab, und die Toten sprächen zu ihnen, und Wir versammelten alle Dinge ihnen gegenüber, sie würden doch nicht glauben, es wäre denn Allahs Wille. Jedoch die meisten von ihnen sind unwissend.
وَ کَذٰلِکَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَ الۡجِنِّ یُوۡحِیۡ بَعۡضُہُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا ؕ وَ لَوۡ شَآءَ رَبُّکَ مَا فَعَلُوۡہُ فَذَرۡہُمۡ وَ مَا یَفۡتَرُوۡنَ ﴿۱۱۳﴾
وَكَذَٰلِكَ جَعَلۡنَا لِكُلِّ نَبِيٍّ عَدُوّٗا شَيَٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِي بَعۡضُهُمۡ إِلَىٰ بَعۡضٖ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورٗاۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ
English
And in like manner have We made for every Prophet an enemy, evil ones from among men and Jinn. They suggest one to another gilded speech in order to deceive — and if thy Lord had enforced His will, they would not have done it; so leave them alone with that which they fabricate —
English Short Commentary
And [a]in like manner have We made for every Prophet an enemy, the evil ones from among men and jinn.[900] They suggest one to another gilded speech in order to deceive. And if thy Lord had enforced His Will, they would not have done it; so leave them alone with that which they fabricate.
900. The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze. (close)
English Five Volume Commentary
And [a]in like manner have We made for every Prophet an enemy, evil ones from among men and jinn. They suggest one to another gilded speech in order to deceive—and if thy Lord had enforced His will, they would not have done it; so leave them alone with that which they fabricate—[854]
854. Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded. (close)
اُردو
اور اسی طرح ہم نے ہر نبی کے لئے جن و اِنس کے شیطانوں کو دشمن بنا دیا۔ ان میں سے بعض بعض کی طرف ملمّع کی ہوئی باتیں دھوکہ دیتے ہوئے وحی کرتے ہیں۔ اور اگر تیرا ربّ چاہتا تو وہ ایسا نہ کرتے۔ پس تُو ان کو چھوڑ دے اور اُسے بھی جو وہ اِفترا کرتے ہیں۔
اُردو تفسیر صغیر
اور ہم نے انسانوں اور جنوں میں سے سرکشوں کو اسی طرح ہر اک نبی کا دشمن بنا دیا تھا ان میں سے بعض بعض کو دھوکا دینے کے لئے (ان کے دل میں) برے خیال ڈالتے ہیں جو محض ملمع کی بات ہوتی ہے اور اگر تیرا رب چاہتا تو وہ ایسا نہ کرتے۔ پس تو ان کو بھی اور ان کے جھوٹ کو بھی نظر انداز کردے۔
Français
Et pareillement, à chaque Prophète Nous avons donné un ennemi ; ce sont des malins d’entre les hommes et les djinns. Ils se suggèrent les uns aux autres des paroles dorées pour induire les hommes en erreur ; et si ton Seigneur l’avait voulu, ils ne l’auraient pas fait. Laisse-les donc avec ce qu’ils inventent.
Español
Y de igual manera opusimos a cada Profeta un enemigo, seres malvados de entre los hombres y los Yinn. Se dirigen mutuamente alabras cubiertas de oropel para engañar –y si tu Señor hubiera ejecutado Su voluntad, no lo habrían hecho-; ¡déjalos, pues, solos con lo que maquinan!
Deutsch
Also hatten Wir die Teufel unter den Menschen und den Jinn jedem Propheten zum Feind gemacht. Sie geben einander prunkende Rede ein zum Trug – und hätte dein Herr Seinen Willen erzwungen, sie hätten es nicht getan; so überlass sie sich selbst mit dem, was sie erdichten –
وَ لِتَصۡغٰۤی اِلَیۡہِ اَفۡـِٕدَۃُ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَ لِیَرۡضَوۡہُ وَ لِیَقۡتَرِفُوۡا مَا ہُمۡ مُّقۡتَرِفُوۡنَ ﴿۱۱۴﴾
وَلِتَصۡغَىٰٓ إِلَيۡهِ أَفۡـِٔدَةُ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ وَلِيَرۡضَوۡهُ وَلِيَقۡتَرِفُواْ مَا هُم مُّقۡتَرِفُونَ
English
And in order that the hearts of those who believe not in the Hereafter may incline thereto and that they may be pleased therewith and that they may continue to earn what they are earning.
English Short Commentary
And Allah does this in order that the hearts of those who believe not in the Hereafter may incline thereto and that they may be pleased therewith and that they may continue to earn what they are earning.[900A]
900A. That they may persist in their evil course. The words also mean that they experience the consequences of what they earn. (close)
English Five Volume Commentary
And in order that the hearts of those who believe not in the Hereafter may incline thereto and that they may be pleased therewith and that they may continue to earn what they are earning.[855]
855. Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets. (close)
اُردو
تاکہ ان کے دل جو آخرت پر ایمان نہیں لاتے اس (دھوکہ کی) طرف مائل ہو جائیں اور تاکہ وہ اُسے پسند کرنے لگیں اور تاکہ وہ (بُرے اعمال) کرتے رہیں جو وہ کرتے ہی رہتے ہیں۔
اُردو تفسیر صغیر
اور (خداتعالیٰ نے یہ اس لئے چاہا ہے) تا قیامت پر ایمان نہ لانے والوں کے دل (اپنے اعمال کے نتیجہ میں) ایسی ہی باتوں کی طرف جھکیں اور تا وہ اس (یعنی جھوٹ) کو پسند کرنے لگ جائیں اور تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔
Français
Et afin que les cœurs de ceux qui ne croient pas à l’au-delà puissent y incliner, et qu’ils en soient satisfaits, et qu’ils puissent continuer à acquérir ce qu’ils sont en train d’acquérir.
Español
Para que los corazones de los que no creen en el Más Allá se inclinen hacia ello, les agrade y puedan seguir ganando lo que están mereciendo.
Deutsch
und damit die Herzen derer, die nicht an das Jenseits glauben, demselben zugeneigt würden und an diesem Gefallen fänden und (fortfahren) möchten zu verdienen, was sie sich nun erwerben.
اَفَغَیۡرَ اللّٰہِ اَبۡتَغِیۡ حَکَمًا وَّ ہُوَ الَّذِیۡۤ اَنۡزَلَ اِلَیۡکُمُ الۡکِتٰبَ مُفَصَّلًا ؕ وَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَعۡلَمُوۡنَ اَنَّہٗ مُنَزَّلٌ مِّنۡ رَّبِّکَ بِالۡحَقِّ فَلَا تَکُوۡنَنَّ مِنَ الۡمُمۡتَرِیۡنَ ﴿۱۱۵﴾
أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِي حَكَمٗا وَهُوَ ٱلَّذِيٓ أَنزَلَ إِلَيۡكُمُ ٱلۡكِتَٰبَ مُفَصَّلٗاۚ وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَعۡلَمُونَ أَنَّهُۥ مُنَزَّلٞ مِّن رَّبِّكَ بِٱلۡحَقِّۖ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
English
Shall I seek for judge other than Allah, when He it is Who has sent down to you the Book, clearly explained? And those to whom We gave the Book know that it has been sent down from thy Lord with truth; so be thou not of those who doubt.
English Short Commentary
Shall I seek for a judge other than Allah, when [a]He it is Who has sent down to you the Book, fully explained? And [b]those to whom We gave the Book[901] know that it has been sent down from thy Lord with truth; so be thou not of those who doubt.
901. The "Book" may also refer to the Qur’an; for not only the previous Divine Scriptures but also the Qur’an itself bears testimony to the truth of the Holy Prophet. It contains teachings which, though they run counter to current views and beliefs, yet fair-minded people to whom these teachings are rehearsed and explained feel constrained to acknowledge their reasonableness. (close)
English Five Volume Commentary
Shall I seek for judge other than Allah, when [a]He it is Who has sent down to you the Book, clearly explained? [b]And those to whom We gave the Book know that it has been sent down from thy Lord with truth; so be thou not of those who doubt.[856]
856. Commentary:
The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.
Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.
The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.
The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them. (close)
اُردو
کیا میں غیرُاللہ کو حَکَم بنانا پسند کر لوں حالانکہ وہ (اللہ) ہی ہے جس نے تمہاری طرف ایک ایسی کتاب اُتاری ہے جس میں تمام تفاصیل بیان کر دی گئی ہیں۔ اور وہ لوگ جن کو ہم نے کتاب دی، جانتے ہیں کہ یہ تیرے ربّ کی طرف سے حق کے ساتھ اُتاری گئی ہے۔ پس تُو ہرگز شک کرنے والوں میں سے نہ ہو۔
اُردو تفسیر صغیر
(تو کہہ دے کہ) کیا اللہ کے سوا میں کوئی اور فیصلہ کرنے والا ڈھونڈوں؟ حالانکہ اس نے تم پر کھلی کھلی کتاب اتاری ہے اور جنہیں ہم نے کتاب دی ہے وہ جانتے ہیں کہ وہ سچائی کے ساتھ تیرے رب کی طرف سے نازل کی گئی ہے۔ پس تو جھگڑا کرنے والوں میں سے نہ بن۔
Français
Chercherai-je un autre juge qu’Allāh, alors que c’est Lui Qui a fait descendre vers vous le Livre clairement explicite ? Et ceux à qui Nous avons donné le Livre savent bien que c’est ton Seigneur Qui l’a révélé avec vérité ; ne sois donc pas du nombre de ceux qui doutent.
Español
¿Voy acaso a buscar un juez distinto de Al-lah, si es Él quien os ha revelado el Libro, claramente explicado? Mas aquellos a quienes entregamos el Libro saben que ha sido revelado por tu Señor con la verdad; no seas, pues, de los que dudan.
Deutsch
Soll ich denn einen anderen Richter suchen als Allah – und Er ist es, Der euch das Buch, deutlich gemacht, herabgesandt hat? Und jene, denen Wir das Buch gegeben haben, wissen, dass es von deinem Herrn mit der Wahrheit herabgesandt ward; deshalb solltest du nicht unter den Bestreitern sein.
وَ تَمَّتۡ کَلِمَتُ رَبِّکَ صِدۡقًا وَّ عَدۡلًا ؕ لَا مُبَدِّلَ لِکَلِمٰتِہٖ ۚ وَ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۱۱۶﴾
وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
English
And the word of thy Lord has been fulfilled in truth and justice. None can change His words; and He is the All-Hearing, the All-Knowing.
English Short Commentary
And the word of thy Lord has been fulfilled in truth and justice.[901A] None can change [c]His words,[902] and He is the All-Hearing, the All-Knowing.
901A. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur). (close)
902. The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets. (close)
English Five Volume Commentary
And the word of thy Lord has been fulfilled in truth and justice. [a]None can change His words; and He is the All-Hearing, the All-Knowing.[857]
857. Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties. (close)
اُردو
اور تیرے ربّ کی بات سچائی اور انصاف کے لحاظ سے اِتمام کو پہنچی۔ کوئی اس کے کلمات کو تبدیل کرنے والا نہیں اور وہ بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور تیرے رب کی بات (تو) حق اور انصاف کے ساتھ پوری ہو کر رہے گی (کیونکہ) اس کی باتوں کو کوئی بدلنے والا نہیں‘ اور وہ خوب سننے والا (اور) خوب جاننے والا ہے۔
Français
Et la parole de ton Seigneur a été accomplie en toute vérité et justice. Nul ne peut changer Ses paroles ; et Il est Celui Qui entend tout, l’Omniscient.
Español
Pues la palabra de tu Señor se ha cumplido en verdad y justicia. Nadie puede cambiar Sus palabras, pues Él es quien Todo lo Oye, el Omnisapiente.
Deutsch
Das Wort deines Herrn wird vollendet sein in Wahrheit und Gerechtigkeit. Keiner vermag Seine Worte zu ändern, und Er ist der Allhörende, der Allwissende.
وَ اِنۡ تُطِعۡ اَکۡثَرَ مَنۡ فِی الۡاَرۡضِ یُضِلُّوۡکَ عَنۡ سَبِیۡلِ اللّٰہِ ؕ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَ اِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ ﴿۱۱۷﴾
وَإِن تُطِعۡ أَكۡثَرَ مَن فِي ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ
English
And if thou obey the majority of those on earth, they will lead thee astray from Allah’s way. They follow nothing but mere conjecture, and they do nothing but lie.
English Short Commentary
And if thou obey most of those on earth, they will lead thee astray from Allah’s way. [d]They follow nothing but mere conjecture, and they do nothing but lie.
English Five Volume Commentary
And if thou obey the majority of those on earth, they will lead thee astray from Allah’s way. [a]They follow nothing but mere conjecture, and they do nothing but lie.[858]
858. Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant. (close)
اُردو
اور اگر تو اہلِ زمین میں سے اکثر کی اطاعت کرے تو وہ تجھے اللہ کے راستے سے بھٹکا دیں گے۔ وہ تو ظن کے سوا کسی بات کی پیروی نہیں کرتے اور وہ تو محض اٹکل پچو سے کام لیتے ہیں۔
اُردو تفسیر صغیر
اور اگر تو زمین میں بسنے والوں سے اکثر کی بات کی پیروی کرے‘ تو وہ تجھے اللہ کی راہ سے گمراہ کر دیں گے‘ وہ صرف گمان کی پیروی کرتے ہیں اور صرف اٹکل سے باتیں کرتے ہیں۔
Français
Et si tu obéis à la majorité de ceux qui sont sur la terre, ils t’égareront de la voie d’Allāh. Ceux-ci ne suivent que la conjecture et ils ne font que mentir.
Español
Pero si obedeces a la mayoría de los de que están en la tierra, te extraviarán del camino de Al-lah. No siguen sino meras conjeturas y no hacen más que mentir.
Deutsch
Und wenn du der Mehrzahl derer auf Erden gehorchest, werden sie dich wegführen von Allahs Weg. Sie folgen nur einem Wahn, und sie vermuten bloß.
اِنَّ رَبَّکَ ہُوَ اَعۡلَمُ مَنۡ یَّضِلُّ عَنۡ سَبِیۡلِہٖ ۚ وَ ہُوَ اَعۡلَمُ بِالۡمُہۡتَدِیۡنَ ﴿۱۱۸﴾
إِنَّ رَبَّكَ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ
English
Surely, thy Lord knows best those who go astray from His way; and He knows best those who are rightly guided.
English Short Commentary
Surely, [a]thy Lord knows best those who go astray from His way; and He knows best those who are rightly guided.[903]
903. In matters of faith it is neither the majority nor the minority that can be accepted as judge of what is right or wrong. God alone is the Infallible Judge. He gives His judgment by showing heavenly Signs and by helping the party which pursues the path of truth. (close)
English Five Volume Commentary
Surely, [a]thy Lord knows best those who go astray from His way; and He knows best those who are rightly guided.[859]
859. Commentary:
The verse signifies that, apart from the fact stated in the preceding verse that the majority of men often possess less knowledge than the minority, neither the majority nor the minority can be trusted in matters of faith. Sometimes the minority are in the right and sometimes the majority. Hence it is necessary that God should decide as to which party follows the right path. In fact, God alone can be the judge. He gives His decision by showing heavenly signs and by helping the party which pursues the path of truth. (close)
اُردو
یقیناً تیرا ربّ سب سے زیادہ اُسے جانتا ہے جو اس کی راہ سے بھٹک گیا ہے اور وہ ہدایت پانے والوں کو بھی سب سے زیادہ جانتا ہے۔
اُردو تفسیر صغیر
تیرا رب ہی یقیناً اسے جو اس کے راستہ سے بھٹک جاتا ہے بہتر جانتا ہے‘ اور وہی ہدایت یافتوں کو بہتر جانتا ہے۔
Français
Assurément ton Seigneur sait le mieux celui qui s’égare de Sa voie et Il connaît le mieux les bien-guidés.
Español
En verdad, tu Señor conoce bien a los que se extravían de Su camino; y conoce bien a los que están correctamente guiados.
Deutsch
Wahrlich, dein Herr weiß am besten, wer von Seinem Wege abirrt; und Er kennt am besten die Rechtgeleiteten.
فَکُلُوۡا مِمَّا ذُکِرَ اسۡمُ اللّٰہِ عَلَیۡہِ اِنۡ کُنۡتُمۡ بِاٰیٰتِہٖ مُؤۡمِنِیۡنَ ﴿۱۱۹﴾
فَكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ إِن كُنتُم بِـَٔايَٰتِهِۦ مُؤۡمِنِينَ
English
Eat, then, of that over which the name of Allah has been pronounced, if you are believers in His Signs.
English Short Commentary
[b]Eat, then, of that over which the name of Allah has been pronounced, if you are believers in His Signs.[904]
904. Vv. 2:173 and 23:52 show that the eating of good and pure food has a direct bearing on the actions of man. So believers are here enjoined to partake of pure and wholesome food to strengthen their faith and cleanse their hearts of impurity. (close)
English Five Volume Commentary
[b]Eat, then, of that over which the name of Allah has been pronounced, if you are believers in His Signs.[860]
860. Commentary:
The commandment to eat of that over which the name of Allah has been pronounced may appear to some to have no connection with the subject matter of the previous verses. But it is really not so. The very fact that this verse is preceded by the particle فاء (then) shows that this commandment has come as a sequence of what has gone before. Again, the verb کلوا (eat) is plural and as this commandment is given in continuation of the preceding commandments, it follows that the previous commandments, although given in the singular number, are general in their application and are not addressed to the Holy Prophet personally. Thus the commandment, be thou not of those who doubt (6:115 above), is also addressed to really each and every reader.
As regards the connection between the present commandment and the preceding ones, it may be noted that elsewhere the Quran says: O ye who believe, eat of the good things We have provided for you, and render thanks to Allah (2:173). Again, O ye Messengers, eat of the things that are pure, and do good works (23:52). These verses clearly show that the eating of good and pure things has a direct bearing on the actions of man, who is thereby enabled to feel grateful to God and do good works. As the weak among the Faithful sometimes gave way to doubt when they heard the objections of disbelievers referred to in the previous verses, the Quran here bids them to partake of pure and holy food. The result will be that they themselves will become pure and their faith will become strengthened and thus they will become proof against the doubts which disbelievers seek to create in their minds by raising objections.
It may be objected that present-day Muslims pronounce the name of God on the animals they slaughter, and yet their minds are not free from doubt. The reason is that they pronounce the name of God only as a cold formality without sincerity or earnestness. It should also be remembered that the injunction to eat of that on which the name of God has been pronounced applies not only to the flesh of animals but to all kinds of food. The verse enjoins Muslims to pronounce the name of God on all food of which they partake, so that they may be constantly reminded of God and their lives may be sanctified.
The verse also shows how those who follow reason only, independently of Divine revelation, commit blunders. One of the objections raised by disbelievers against Muslims was that, although they professed to be devoted to God, yet they did not partake of the flesh of the animal that was killed by God (meaning the animal that died of itself), while they cheerfully partook of the flesh of animals which they themselves killed, (i.e. slaughtered animals). This is the kind of objection which is sometimes raised by men who depend merely on reason and think themselves to be independent of Divine revelation. The verse incidentally answers this objection by hinting that it is not a question of who kills the animal. The question is, who follows the commandment of God and who partakes of his food in His name. Certainly only he who acts upon the commandment of God and eats in His name, will win His pleasure. (close)
اُردو
پس اُسی میں سے کھاؤ جس پر اللہ کا نام لیا گیا ہو اگر تم اس کی آیات پر ایمان لانے والے ہو۔
اُردو تفسیر صغیر
پس اگر تم اس کی نشانیوں پر ایمان لاتے ہو تو جس پر اللہ کا نام لیا گیا ہے اس میں سے کھاٶ۔
Français
Si vous croyez aux Signes d’Allāh, mangez donc de ce sur quoi Son nom a été prononcé.
Español
Comed, pues, de aquello sobre lo que ha sido invocado el nombre de Al-lah, si creéis en Sus Signos.
Deutsch
So esset das, worüber Allahs Name ausgesprochen ward, wenn ihr an Seine Zeichen glaubt.
وَ مَا لَکُمۡ اَلَّا تَاۡکُلُوۡا مِمَّا ذُکِرَ اسۡمُ اللّٰہِ عَلَیۡہِ وَ قَدۡ فَصَّلَ لَکُمۡ مَّا حَرَّمَ عَلَیۡکُمۡ اِلَّا مَا اضۡطُرِرۡتُمۡ اِلَیۡہِ ؕ وَ اِنَّ کَثِیۡرًا لَّیُضِلُّوۡنَ بِاَہۡوَآئِہِمۡ بِغَیۡرِ عِلۡمٍ ؕ اِنَّ رَبَّکَ ہُوَ اَعۡلَمُ بِالۡمُعۡتَدِیۡنَ ﴿۱۲۰﴾
وَمَا لَكُمۡ أَلَّا تَأۡكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ وَإِنَّ كَثِيرٗا لَّيُضِلُّونَ بِأَهۡوَآئِهِم بِغَيۡرِ عِلۡمٍۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِٱلۡمُعۡتَدِينَ
English
And what reason have you that you should not eat of that over which the name of Allah has been pronounced, when He has already explained to you that which He has forbidden unto you — save that which you are forced to? And surely many mislead others by their evil desires through lack of knowledge. Assuredly, thy Lord knows best the transgressors.
English Short Commentary
And what reason have you that you should not eat of that over which the name of Allah has been pronounced when [c]He has already explained to you that which He has forbidden unto you,— save that which you are forced to. And surely many mislead others by their evil desires through lack of knowledge. Assuredly, thy Lord knows best the transgressors.
English Five Volume Commentary
And what reason have you that you should not eat of that over which the name of Allah has been pronounced, when [a]He has already explained to you that which He has forbidden unto you—save that which you are forced to? And surely many mislead others by their evil desires through lack of knowledge. Assuredly, thy Lord knows best the transgressors.[861]
861. Commentary:
In this verse the objection of disbelievers has been answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of Allah, yet they do not eat of the flesh of the animal killed by God, i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced?" But the name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature.
The words, He has already explained, refer to 16:116, which was revealed earlier.
The word "mislead" signifies that man-made teachings, which are given by most men in opposition to the teachings of God, only lead people astray.
The word "transgressors" at the end of the verse indicates that the objections raised against the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors. (close)
اُردو
اور تمہیں کیا ہوا ہے کہ تم اس میں سے نہ کھاؤ جس پر اللہ کا نام لیا گیا ہو جبکہ وہ تمہارے لئے تفصیل سے بیان کر چکا ہے جو اس نے تم پر حرام کیا ہے۔ سوائے اس کے کہ تم (ناقابلِ برداشت بھوک سے) اس کی طرف (رجوع کرنے پر) مجبور کر دیئے گئے ہو۔ اور یقیناً بہت سے ایسے ہیں جو بغیر کسی علم کے محض اپنے ہوائے نفس سے (لوگوں کو) گمراہ کرتے ہیں۔ یقیناً تیرا ربّ حد سے تجاوز کرنے والوں کو سب سے زیادہ جانتا ہے۔
اُردو تفسیر صغیر
اور تمہیں کیا (ہو گیا) ہے کہ تم اس میں سے جس پر اللہ کا نام لیا گیا ہے باوجود اس کے نہیں کھاتے کہ اس (اللہ) نے تمہارے سامنے وہ سب کچھ کھول کر بیان کر دیا ہے جو اس نے تمہارے لئے حرام کیا ہے سوائے اس کے کہ تم مجبور ہو جاٶ اور بہت سے (لوگ) بغیر کسی سچے علم کے یقیناً اپنی خواہشوں کے مطابق (لوگوں کو) گمراہ کرتے ہیں۔ تیرا رب یقیناً حد سے آگے نکل جانے والوں کو بہتر جانتا ہے۔
Français
Et pour quelle raison ne mangeriez-vous pas de ce sur quoi le nom d’Allāh a été prononcé, puisqu’Il vous a déjà expliqué clairement ce qu’Il vous a interdit – excepté ce auquel vous êtes contraints de recourir ? Et assurément, bon nombre de gens égarent d’autres par leurs mauvais désirs, par manque de connaissance réelle ; assurément, ton Seigneur connaît les transgresseurs mieux que quiconque.
Español
¿Qué motivo tenéis para no comer de aquello sobre lo que ha sido invocado el nombre de Al-lah, si Él os ha explicado ya lo que os ha prohibido – a menos que os veáis obligados-?. Y ciertamente muchos desvían a otros con sus malos deseos por falta de conocimiento. En verdad, tu Señor conoce muy bien a los transgresores.
Deutsch
Was ist euch, dass ihr nicht von dem esset, worüber Allahs Name ausgesprochen ward, wo Er euch bereits erklärt hat, was Er euch verboten hat – das ausgenommen, wozu ihr gezwungen werdet? Und gewiss, viele führen (andere) irre mit ihren bösen Gelüsten durch Mangel an Wissen. Wahrlich, dein Herr kennt die Übertreter am besten.