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.
وَ ذَرُوۡا ظَاہِرَ الۡاِثۡمِ وَ بَاطِنَہٗ ؕ اِنَّ الَّذِیۡنَ یَکۡسِبُوۡنَ الۡاِثۡمَ سَیُجۡزَوۡنَ بِمَا کَانُوۡا یَقۡتَرِفُوۡنَ ﴿۱۲۱﴾
وَذَرُواْ ظَٰهِرَ ٱلۡإِثۡمِ وَبَاطِنَهُۥٓۚ إِنَّ ٱلَّذِينَ يَكۡسِبُونَ ٱلۡإِثۡمَ سَيُجۡزَوۡنَ بِمَا كَانُواْ يَقۡتَرِفُونَ
English
And eschew open sins as well as secret ones. Surely, those who earn sin will be rewarded for that which they have earned.
English Short Commentary
And [d]eschew open sins as well as secret ones. Surely, those who earn sin will be rewarded for that which they have earned.
English Five Volume Commentary
And [a]eschew open sins as well as secret ones. Surely, those who earn sin will be rewarded for that which they have earned.[862]
862. Commentary:
There are certain things which are manifestly evil and there are others which appear to be good but are really evil; or even if they do not appear to be good, their evil nature lies concealed and is not apparent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety.
The verse beautifully explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the name of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harden the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is, has granted me permission to do so." This mental attitude will insure the heart against becoming hardened. Moreover, the pronouncing of the name of God is meant to be a guarantee that the animal is being slaughtered in the name of the Lord and Master of the universe and not in that of any other.
It was on a similar principle that ‘Umar, the Second Successor of the Holy Prophet, acted when, while kissing the Black Stone at the time of performing the طواف or circuit of the Ka‘bah, he addressed it in the memorable words: "I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhari, ch. on Hajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God. (close)
اُردو
اور تم گناہ کے ظاہر اور اس کے باطن (دونوں) کو ترک کردو۔ یقیناً وہ لوگ جو گناہ کماتے ہیں وہ ضرور اس کی جزا دیئے جائیں گے جو (بُرے کام) وہ کرتے تھے۔
اُردو تفسیر صغیر
اور گناہ کی ظاہری شکل اور اس کی حقیقت (دونوں) سے بچو۔ جو لوگ گناہ کماتے ہیں‘ انہیں جو کچھ وہ کماتے ہیں یقیناً اس کا بدلہ دیا جائے گا۔
Français
Et évitez le péché, qu’il soit manifeste ou secret. Assurément, ceux qui acquièrent le péché seront rétribués pour ce qu’ils auront acquis.
Español
Evitad los pecados, tanto los aparentes como los ocultos. Cierto es que quienes ganen el pecado serán retribuidos por lo que han ganado.
Deutsch
Und meidet Sünde – die öffentliche und die geheime. Jene, die Sünde erwerben, werden den Lohn empfangen für ihren Erwerb.
وَ لَا تَاۡکُلُوۡا مِمَّا لَمۡ یُذۡکَرِ اسۡمُ اللّٰہِ عَلَیۡہِ وَ اِنَّہٗ لَفِسۡقٌ ؕ وَ اِنَّ الشَّیٰطِیۡنَ لَیُوۡحُوۡنَ اِلٰۤی اَوۡلِیٰٓئِہِمۡ لِیُجَادِلُوۡکُمۡ ۚ وَ اِنۡ اَطَعۡتُمُوۡہُمۡ اِنَّکُمۡ لَمُشۡرِکُوۡنَ ﴿۱۲۲﴾٪
وَلَا تَأۡكُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَإِنَّهُۥ لَفِسۡقٞۗ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآئِهِمۡ لِيُجَٰدِلُوكُمۡۖ وَإِنۡ أَطَعۡتُمُوهُمۡ إِنَّكُمۡ لَمُشۡرِكُونَ
English
And eat not of that on which the name of Allah has not been pronounced, for surely that is disobedience. And certainly the evil ones inspire their friends that they may dispute with you. And if you obey them, you will indeed be setting up gods with God.
English Short Commentary
And [a]eat not of that on which the name of Allah has not been pronounced,[905] for surely that is abomination. And certainly the evil ones inspire their friends with such thoughts that they may dispute with you. And if you obey them, you will indeed be of those who set up gods with Allah.
905. The verse explains why it is forbidden to eat such animals as die of themselves or such as are not duly slaughtered with an invocation of the name of God. The pronouncement of the name of God produces sanctifying effect on man’s heart which nullifies the hardening effect which the killing of the animal is likely to produce. (close)
English Five Volume Commentary
And [a]eat not of that on which the name of Allah has not been pronounced, for surely that is disobedience. And certainly the evil ones inspire their friends that they may dispute with you. And if you obey them, you will indeed be setting up gods with God.[863]
863. Commentary:
The verse points out that if believers eat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and transgression.
One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to شرك i.e. associating partners with God. (close)
اُردو
اور اس میں سے نہ کھاؤ جس پر اللہ کا نام نہ لیا گیا ہو۔ یقیناً وہ ناپاک ہے۔ اور لازماً شیاطین اپنے دوستوں کی طرف وحی کرتے ہیں تا کہ وہ تم سے جھگڑا کریں اور اگر تم ان کی اطاعت کرو گے تو تم یقیناً مشرک ہو جاؤ گے۔
اُردو تفسیر صغیر
اور تم اس میں سے جس پر اللہ کا نام نہیں لیا گیا نہ کھاٶ اور یہ (فعل) یقیناً نافرمانی ہے اور شیطان یقیناً اپنے دوستوں کے دل میں (ایسے خیال) ڈالتے رہتے ہیں تا کہ وہ تم سے جھگڑیں‘ اور اگر تم ان کی فرمانبرداری کرو گے تو یقیناً تم مشرک ہو جاٶ گے۔
Français
Et ne mangez pas de ce sur quoi le nom d’Allāh n’aura pas été prononcé, car certainement, c’est là une abomination. Et il est certain que les malins inspirent leurs amis pour qu’ils disputent avec vous. Et si vous leur obéissez, vous serez certainement des associateurs.
Español
Y no comáis de aquello sobre lo que no ha sido invocado el nombre de Al-lah porque, en verdad, es una desobediencia. Y ciertamente los malvados inspiran a sus amigos para que discutan con vosotros. Pero si es obedecéis, ciertamente estaréis levantando a otros dioses a la altura de Dios.
Deutsch
Und esset nicht von dem, worüber Allahs Name nicht ausgesprochen ward, denn fürwahr, das ist Ungehorsam. Und gewiss werden die Teufel ihren Freunden eingeben, mit euch zu streiten. Und wenn ihr ihnen gehorcht, so werdet ihr Götzendiener sein.