فَاِنۡ کَذَّبُوۡکَ فَقُلۡ رَّبُّکُمۡ ذُوۡ رَحۡمَۃٍ وَّاسِعَۃٍ ۚ وَ لَا یُرَدُّ بَاۡسُہٗ عَنِ الۡقَوۡمِ الۡمُجۡرِمِیۡنَ ﴿۱۴۸﴾
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمۡ ذُو رَحۡمَةٖ وَٰسِعَةٖ وَلَا يُرَدُّ بَأۡسُهُۥ عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
English
But if they accuse thee of falsehood, say, ‘Your Lord is possessed of all-embracing mercy, and His wrath shall not be turned back from the guilty people.’
English Short Commentary
But if they accuse thee of falsehood, say, [b]‘Your Lord is the Lord of all-embracing mercy, and His wrath shall not be turned back from the guilty people.’
English Five Volume Commentary
But if they accuse thee of falsehood, say, [a]‘Your Lord is possessed of all-embracing mercy, and His wrath shall not be turned back from the guilty people.’[887]
887. Commentary:
The verse answers an implied objection of the Jews, viz. if God had forbidden them certain extra things, why was not the prohibition continued in Islam? The verse answers this objection by saying that whereas the divine law of punishment demanded that Jews should be punished, the law of mercy demanded that Muslims should be shown mercy. It was unfair to continue a special prohibition that had been imposed by way of punishment under a new dispensation. (close)
اُردو
پس اگر وہ تجھے جھٹلا دیں تو کہہ دے کہ تمہارا ربّ بہت وسیع رحمت والا ہے جبکہ اُس کا عذاب مجرم قوم سے ٹالا نہیں جا سکتا۔
اُردو تفسیر صغیر
پھر اگر وہ تجھے جھٹلائیں تو تو (ان سے) کہہ دے کہ تمہارا رب وسیع رحمت والا ہے اور اس کا عذاب مجرم لوگوں سے ہٹایا نہیں جا سکتا۔
Français
Mais s’ils t’accusent de mensonge, alors dis : « Votre Seigneur est Seigneur d’immense miséricorde et Son courroux ne sera point détourné du peuple coupable. »
Español
Mas si te acusan de falsedad, diles: “Vuestro Señor posee la más amplia misericordia, pero su cólera no se alejará de los hombres culpables”.
Deutsch
Wenn sie dich aber der Lüge zeihen, so sprich: "Euer Herr ist von allumfassender Barmherzigkeit, doch Seine Strenge soll nicht abgewendet werden von dem schuldigen Volk."
سَیَقُوۡلُ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰہُ مَاۤ اَشۡرَکۡنَا وَ لَاۤ اٰبَآؤُنَا وَ لَا حَرَّمۡنَا مِنۡ شَیۡءٍ ؕ کَذٰلِکَ کَذَّبَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ حَتّٰی ذَاقُوۡا بَاۡسَنَا ؕ قُلۡ ہَلۡ عِنۡدَکُمۡ مِّنۡ عِلۡمٍ فَتُخۡرِجُوۡہُ لَنَا ؕ اِنۡ تَتَّبِعُوۡنَ اِلَّا الظَّنَّ وَ اِنۡ اَنۡتُمۡ اِلَّا تَخۡرُصُوۡنَ ﴿۱۴۹﴾
سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكۡنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن شَيۡءٖۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ حَتَّىٰ ذَاقُواْ بَأۡسَنَاۗ قُلۡ هَلۡ عِندَكُم مِّنۡ عِلۡمٖ فَتُخۡرِجُوهُ لَنَآۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ
English
Those who join gods with God will say, ‘If Allah had pleased, we could not have joined gods with Him, nor could our fathers; nor could we have made anything unlawful.’ In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. Say, ‘Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie.’
English Short Commentary
[c]Those who associate gods with Allah will say, ‘If Allah had pleased, we would not have associated gods with Him, nor would our fathers, nor would we have made anything unlawful.’ In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. Say, ‘Have you any knowledge? Then produce it for us. You only follow mere conjecture. And you only tell lies.’
English Five Volume Commentary
[b]Those who join gods with God will say, ‘If Allah had pleased, we could not have joined gods with Him, nor could our fathers; nor could we have made anything unlawful.’ In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. Say, ‘Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie.’[888]
888. Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse. (close)
اُردو
اور وہ لوگ جنہوں نے شرک کیا وہ ضرور کہیں گے اگر اللہ چاہتا تو ہم شرک نہ کرتے اور نہ ہمارے آباءو اجداد اور نہ ہی ہم کسی چیز کو حرام قرار دیتے۔ اسی طرح ان لوگوں نے بھی جھٹلایا تھا جو اُن سے پہلے تھے یہاں تک کہ انہوں نے ہمارے عذاب کو چکھ لیا۔ تُو پوچھ کہ کیا تمہارے پاس کوئی علم ہے تو اُسے ہمارے سامنے نکالو تو سہی۔ تم تو ظن کے سوا اور کسی چیز کی پیروی نہیں کرتے اور تم تو محض اٹکل پچّو کرتے ہو۔
اُردو تفسیر صغیر
جنہوں نے شرک کیا ہے ضرور کہیں گے کہ اگر اللہ چاہتا تو نہ ہم (اور) نہ ہمارے باپ دادے (کبھی) شرک کرتے اور نہ کسی چیز کو حرام کرتے جو ان سے پہلے (گزرے) ہیں انہوں نے (بھی) اسی طرح (ہماری وحی کو) اس وقت تک کہ انہوں نے ہمارے عذاب کو چکھ نہ لیا جھٹلایا تھا۔ تو ان سے کہہ کہ کیا تمہارے پاس کوئی ایسا علم ہے کہ تم اسے ہمارے خاموش کرنے کے لئے پیش کر سکو۔ تم گمان کے سوا کسی چیز کی پیروی نہیں کرتے اور تم صرف اٹکل سے باتیں کرتے ہو۔
Français
Ceux qui associent des partenaires à Allāh diront : « Si Allāh l’avait voulu, nous n’aurions pas pu Lui attribuer des associés, et nos pères non plus et nous n’aurions pas pu rendre quoi que ce soit illicite. » De la même façon, leurs devanciers ont accusé les Messagers d’Allāh de mentir jusqu’à ce qu’ils aient goûté Notre courroux. Dis : « Avez-vous quelque connaissance ? Alors, montrez-la-nous. Vous ne suivez que des conjectures, et vous ne faites que mentir. »
Español
Los que asocian partícipes a Al-lah dirán: “si Al-lah hubiese querido no habríamos podido asociar a Él otros dioses, ni lo habrían hecho nuestros padres; ni habríamos podido hacer nada ilícito”. e la misma manera quienes les precedieron acusaron de falsedad a los Mensajeros de Dios, hasta que probaron nuestra cólera. Diles: “¿Tenéis algún conocimiento? Presentádnoslo. No seguís más que conjeturas y no hacéis más que especular”.
Deutsch
Die Götzendiener werden sagen: "Wäre es Allahs Wille, wir – wie unsere Väter – hätten keine Götter angebetet; auch hätten wir nichts unerlaubt gemacht." Also leugneten schon jene, die vor ihnen waren, bis sie Unsere Strenge zu kosten bekamen. Sprich: "Habt ihr irgendein Wissen? Dann bringt es für uns zum Vorschein. Doch ihr folgt nur einem Wahn, und ihr vermutet bloß."
قُلۡ فَلِلّٰہِ الۡحُجَّۃُ الۡبَالِغَۃُ ۚ فَلَوۡ شَآءَ لَہَدٰٮکُمۡ اَجۡمَعِیۡنَ ﴿۱۵۰﴾
قُلۡ فَلِلَّهِ ٱلۡحُجَّةُ ٱلۡبَٰلِغَةُۖ فَلَوۡ شَآءَ لَهَدَىٰكُمۡ أَجۡمَعِينَ
English
Say, ‘Allah’s is the argument that reaches home. If He had enforced His will, He could have surely guided you all.’
English Short Commentary
Say, ‘Allah’s is the argument that reaches home. [a]If He had enforced His Will, He would have surely guided you all.’[927]
927. If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose. (close)
English Five Volume Commentary
Say, ‘Allah’s is the argument that reaches home. [a]If He had enforced His will, He could have surely guided you all.’[889]
889. Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows. (close)
اُردو
تو کہہ دے کہ کمال تک پہنچی ہوئی حجت تو اللہ ہی کی ہے۔ پس اگر وہ چاہتا توتم سب کو ضرور ہدایت دے دیتا۔
اُردو تفسیر صغیر
تو کہہ دے (تمہاری بے عقلی کی باتیں بتاتی ہیں) کہ اثر کرنے والی دلیل اللہ ہی کے قبضہ میں ہے‘ اور اگر وہ چاہتا تو تم سب کو ہدایت دے دیتا۔
Français
Dis : « C’est bien l’argument d’Allāh qui est concluant. S’Il l’avait voulu, Il vous aurait assurément tous guidés. »
Español
Diles: “El argumento conclusivo lo tiene Al-lah. Si hubiese ejecutado su Voluntad, ciertamente os habría guiado a todos”.
Deutsch
Sprich: "Bei Allah ist der überzeugende Beweis. Hätte Er Seinen Willen erzwungen, Er hätte euch allen den Weg gewiesen."
قُلۡ ہَلُمَّ شُہَدَآءَکُمُ الَّذِیۡنَ یَشۡہَدُوۡنَ اَنَّ اللّٰہَ حَرَّمَ ہٰذَا ۚ فَاِنۡ شَہِدُوۡا فَلَا تَشۡہَدۡ مَعَہُمۡ ۚ وَ لَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَ ہُمۡ بِرَبِّہِمۡ یَعۡدِلُوۡنَ ﴿۱۵۱﴾٪
قُلۡ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشۡهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَٰذَاۖ فَإِن شَهِدُواْ فَلَا تَشۡهَدۡ مَعَهُمۡۚ وَلَا تَتَّبِعۡ أَهۡوَآءَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ وَهُم بِرَبِّهِمۡ يَعۡدِلُونَ
English
Say, ‘Bring forward your witnesses who testify that Allah has forbidden this.’ If they bear witness, bear thou not witness with them, nor follow thou the evil inclinations of those who treat Our Signs as lies and those who believe not in the Hereafter and who set up equals to their Lord.
English Short Commentary
Say, ‘Produce your witnesses who testify that Allah has forbidden this.’ If they bear witness, bear thou not witness with them, [b]nor follow thou the evil desires of those who treat Our Signs as lies and those who believe not in the Hereafter and [c]who set up [d]equals to their Lord.
English Five Volume Commentary
Say, ‘Bring forward your witnesses who testify that Allah has forbidden this.’ If they bear witness, bear thou not witness with them, [a]nor follow thou the evil inclinations of those who treat Our Signs as lies and those [b]who believe not in the Hereafter and who set up equals to their Lord.[890]
890. Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation. (close)
اُردو
تو کہہ دے تم اپنے ان گواہوں کو بلاؤ تو سہی جو یہ گواہی دیتے ہیں کہ اللہ نے ان چیزوں کو حرام کر دیا ہے۔ پس اگر وہ گواہی دیں تو تُو ہرگز اُن کے ساتھ گواہی نہ دے اور اُن لوگوں کی خواہشات کی پیروی نہ کر جنہوں نے ہمارے نشانات کو جھٹلایا اور جو آخرت پر ایمان نہیں لاتے اور وہ اپنے ربّ کا شریک ٹھہراتے ہیں۔
اُردو تفسیر صغیر
تو (ان سے) کہہ دے کہ اپنے ان گواہوں کو بلاٶ جو یہ گواہی دیں کہ اللہ نے اس (یعنی فلاں فلاں) چیز کو حرام کیا ہے پھر اگر وہ ایسی گواہی دیں تو ان کے ساتھ (شامل ہو کر) تو گواہی نہ دے اور ان لوگوں کی خواہشوں کی پیروی نہ کر جو ہماری آیتوں کو جھٹلا چکے ہیں اور جو لوگ پیچھے آنے والی (باتوں) پر ایمان نہیں لاتے اور وہ اپنے رب کے شریک (بھی) بناتے ہیں۔
Français
Dis : « Produisez vos témoins qui attestent qu’Allāh a interdit ceci. » S’ils témoignent, ne témoigne pas avec eux, et ne suis pas les mauvais penchants de ceux qui traitent Nos Signes de mensonges, ni de ceux qui ne croient pas à l’au-delà et qui élèvent des égaux à leur Seigneur.
Español
Diles: “Presentad vuestros testigos, los que testifican que Al-lah ha prohibido esto”. Si prestan testimonio, no testifiques tú con ellos ni sigas las malvadas inclinaciones de quienes tratan nuestros Signos de mentiras o de quienes no creen en el Más Allá y elevan a otros a la altura de su Señor.
Deutsch
Sprich: "Her mit euren Zeugen, die bezeugen, Allah habe dies verboten!" Wenn sie bezeugen, so lege du nicht Zeugnis ab mit ihnen und folge nicht den bösen Gelüsten derer, die Unsere Zeichen als Lügen behandelten und die nicht an das Kommende glauben und die andere gleichstellen ihrem Herrn.
قُلۡ تَعَالَوۡا اَتۡلُ مَا حَرَّمَ رَبُّکُمۡ عَلَیۡکُمۡ اَلَّا تُشۡرِکُوۡا بِہٖ شَیۡئًا وَّ بِالۡوَالِدَیۡنِ اِحۡسَانًا ۚ وَ لَا تَقۡتُلُوۡۤا اَوۡلَادَکُمۡ مِّنۡ اِمۡلَاقٍ ؕ نَحۡنُ نَرۡزُقُکُمۡ وَ اِیَّاہُمۡ ۚ وَ لَا تَقۡرَبُوا الۡفَوَاحِشَ مَا ظَہَرَ مِنۡہَا وَ مَا بَطَنَ ۚ وَ لَا تَقۡتُلُوا النَّفۡسَ الَّتِیۡ حَرَّمَ اللّٰہُ اِلَّا بِالۡحَقِّ ؕ ذٰلِکُمۡ وَصّٰکُمۡ بِہٖ لَعَلَّکُمۡ تَعۡقِلُوۡنَ ﴿۱۵۲﴾
۞قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗاۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُم مِّنۡ إِمۡلَٰقٖ نَّحۡنُ نَرۡزُقُكُمۡ وَإِيَّاهُمۡۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ
English
Say, ‘Come, I will rehearse to you what your Lord has forbidden: that you associate not anything as partner with Him and that you do good to parents, and that you kill not your children for fear of poverty — it is We Who provide for you and for them — and that you approach not foul deeds, whether open or secret; and that you kill not the life which Allah has made sacred, save by right. That is what He has enjoined upon you, that you may understand.
English Short Commentary
Say, ‘Come, I will recite to you what your Lord has forbidden,[928] that you associate not anything as partner with Him; and that you do good to parents, and [e]that you slay not your children for fear of poverty—it is We Who provide for you and for them—and [a]that you approach not foul deeds, whether open or secret; and that you slay not the soul the slaying of which Allah has forbidden, save in accordance with the demands of justice. That is what He has enjoined upon you, that you may understand.
928. The injunctions which follow the word "forbidden" are what God commands us to carry out. The injunctions are expressly mentioned but the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse. The verse may be construed in another way also. The first sentence should be taken as having ended with the words what your Lord has forbidden, and the next sentence as beginning with the word ‘Alaikum which would in this case mean, "It is enjoined on you." The verse will then read as follows: "Come, I will rehearse to you what your Lord has forbidden. It is enjoined on you that you associate not anything as partner with Him..." (close)
English Five Volume Commentary
Say, ‘Come, I will rehearse to you what your Lord has forbidden: [a]that you associate not anything as partner with Him and that you do good to parents, and [b]that you kill not your children for fear of poverty—it is We Who provide for you and for them—and [c]that you approach not foul deeds, whether open or secret; and that you kill not the life which Allah has made sacred, save by right. That is what He has enjoined upon you, that you may understand.[891]
891. Important Words:
املاق (poverty) is derived from ملق. They say ملق الشیء i.e. he erased the thing. ملقه بالعصا means, he beat him with a stick. ملق الولد امه means, the child sucked from the breasts of his mother. املق الرجل means, the man spent all his money and became poor. املاق means, poverty or destitution (Aqrab).
Commentary:
The Quran has already given the commandments and prohibitions of the Islamic Law with regard to the fruits of the earth and the flesh of animals, in opposition to the laws devised by men. Now it gives general commandments and prohibitions.
It should be noted that the injunctions which follow the word "forbidden" are what God requires us to do, and not what He forbids us to do. Thus, it is the contrary of the injunctions given in the verse that is forbidden. The injunctions have been expressly mentioned and the converse of them which is forbidden is implied. Thus, on the one hand, by using the word "forbidden" and, on the other, by following it up with positive commandments, the verse combines in itself both the direct injunctions and their converse, and the attention of the reader has been drawn to both.
The verse may also be construed in another way. The first sentence should be taken as having finished with the words ما حرم ربکم i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words علیکمwhich would in this case mean, "it is enjoined upon you or it is incumbent on you." The verse will then read as follows:"Come, I will rehearse to you what your Lord has forbidden. It is incumbent on you that you associate not anything as partner with Him…"
The order in which the injunctions are given in this verse is noteworthy. The injunctions begin with the words, Come, I will rehearse to you what your Lord has forbidden. The Arabic word for "Lord" is رب which means "Creator, Sustainer, and Nourisher" (see 1:2), and it is the very idea of "sustaining and nourishing" that governs the order of the injunctions here given. The first injunction, i.e. associate not anything as partner with Him, pertains to the Great Nourisher, Allah. The second injunction pertains to the lesser nourishers, viz. parents. The word احسان (doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possible, for احسان literally signifies "doing a thing very well." Next come those who are nourished and sustained by the "lesser nourishers", viz. children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear of poverty virtually "kills" them. If it is the duty of the children to serve their parents well, it is equally the duty of the parents to bring up their children well.
The pronoun "you" in the clause, it is We Who provide for you and for them, refers to parents and the pronoun "them" refers to children, the former being put before the latter in order to draw our attention to the fact that God’s providing for the parents is a proof of the fact that He will also provide for the children.
The next injunction is contained in the words, approach not foul deeds. The word فواحش (foul deeds) is the plural of فاحشه one meaning of which is "fornication or adultery" (see 4:16), which is another form of killing one’s children; for the man who forms immoral connection with a woman other than his wife, not only destroys his seed but also neglects his own wife, which cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than one’s wife are not one’s own children, nor are they properly looked after.
The words, whether open or secret, used in connection with فواحش (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one’s wife.
Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethren and friends as well as members of our society with fairness and justice. The word "killing," it will be noted, pertains not only to actually killing but to an attempt at killing as well as causing serious injury and boycotting etc. (see meaning of قتل i.e. killing under 2:62; 3:155 & 4:158). The expression, save by right, used with regard to "killing" means "except when a man has made himself deserving of the treatment to be meted out to him." For instance, in case of murder a person will be put to death only by order of proper authority. Similarly, in case of "boycotting" a person will be boycotted only under the orders of the person or the body that possesses that power. It will not be right for any man to take the law in his own hands. (close)
اُردو
تو کہہ دے آؤ میں پڑھ کر سناؤں جو تمہارے ربّ نے تم پر حرام کردیا ہے (یعنی) یہ کہ کسی چیز کو اس کا شریک نہ ٹھہراؤ اور (لازم کردیا ہے کہ) والدین کے ساتھ احسان سے پیش آؤ اور رزق کی تنگی کے خوف سے اپنی اولاد کو قتل نہ کرو۔ ہم ہی تمہیں رزق دیتے ہیں اور ان کو بھی۔ اور تم بے حیائیوں کے جو اُن میں ظاہر ہوں اور جو اندر چھپی ہوئی ہوں (دونوں کے) قریب نہ پھٹکو۔ اور کسی ایسی جان کو جسے اللہ نے حرمت بخشی ہو قتل نہ کرو مگر حق کے ساتھ۔ یہی ہے جس کی وہ تمہیں سخت تاکید کرتا ہے تا کہ تم عقل سے کام لو۔
اُردو تفسیر صغیر
تو (ان سے) کہہ کہ آٶ جو تمہارے رب نے تم پر حرام کیا ہے میں تمہیں پڑھ کر سناٶں (اس کا حکم ہے) کہ تم اس کے ساتھ کسی چیز کو شریک نہ کرو‘ اور والدین سے احسان کرو اور مفلس ہو جانے کے خوف سے اپنی اولاد کو قتل نہ کرو۔ ہم تمہیں بھی رزق دیتے ہیں اور انہیں بھی۔ اور بدیوں کے (بالکل) قریب نہ جاٶ۔ نہ ان میں سے ظاہر (بدیوں) کے نہ چھپی (بدیوں) کے۔ اور یہ کہ اس نفس کو جسے (قتل کرنا) اللہ نے منع فرمایا ہے (شریعت یا قانون کی) اجازت کے بغیر قتل نہ کرو۔ اللہ اس بات کا تمہیں تاکیدی حکم دیتا ہے تا کہ تم (بدیوں سے) رکو۔
Français
Dis : « Venez, je vais vous réciter ce que votre Seigneur vous a rendu inviolable : que vous ne pouvez Lui associer quoi que ce soit comme partenaire, et que vous devez traiter vos parents avec infiniment de bonté ; que vous ne devez pas tuer vos enfants par crainte de pauvreté – c’est Nous Qui pourvoyons à vos besoins et aux leurs – et que vous devez vous tenir loin de toute infamie, qu’elle soit commise ouvertement ou en secret ; et que, sauf dans l’exercice de la justice, vous ne devez pas tuer la vie qu’Allāh a rendue sacrée. » Voilà ce qu’Il vous a enjoint, afin que vous puissiez comprendre.
Español
Diles: “Venid, os recitaré lo que Al-lah os ha hecho inviolable: que no asociéis a nada como partícipe con Él, que tratéis a vuestros adres con extrema bondad, que no matéis a vuestros hijos por temor a la pobreza. – Nosotros somos quienes proveemos para vosotros y para ellos–, que no os acerquéis a las malas acciones, ni manifiestas ni ocultas; y que no destruyáis la vida que Al-lah ha hecho sagrada, salvo por justicia. Esto es lo que os ha ordenado, para que entendáis.
Deutsch
Sprich: "Kommt her, ich will vortragen, was euer Herr euch verboten hat: Ihr sollt Ihm nichts zur Seite stellen, und Güte (zeigen) den Eltern; und ihr sollt eure Kinder nicht töten aus Armut, Wir sorgen ja für euch und für sie. Ihr sollt euch nicht den Schändlichkeiten nähern, seien sie offen oder verborgen; und ihr sollt nicht das Leben töten, das Allah unverletzlich gemacht hat, es sei denn nach Recht. Das ist es, was Er euch geboten hat, auf dass ihr begreifen möget.
وَ لَا تَقۡرَبُوۡا مَالَ الۡیَتِیۡمِ اِلَّا بِالَّتِیۡ ہِیَ اَحۡسَنُ حَتّٰی یَبۡلُغَ اَشُدَّہٗ ۚ وَ اَوۡفُوا الۡکَیۡلَ وَ الۡمِیۡزَانَ بِالۡقِسۡطِ ۚ لَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَہَا ۚ وَ اِذَا قُلۡتُمۡ فَاعۡدِلُوۡا وَ لَوۡ کَانَ ذَا قُرۡبٰی ۚ وَ بِعَہۡدِ اللّٰہِ اَوۡفُوۡا ؕ ذٰلِکُمۡ وَصّٰکُمۡ بِہٖ لَعَلَّکُمۡ تَذَکَّرُوۡنَ ﴿۱۵۳﴾ۙ
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ ٱلۡكَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ كَانَ ذَا قُرۡبَىٰۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ
English
‘And approach not the property of the orphan, except in a way which is best, till he attains his maturity. And give full measure and weight with equity. We task not any soul except according to its capacity. And when you speak, observe justice, even if the concerned person be a relative, and fulfil the covenant of Allah. That is what He enjoins upon you, that you may remember.’
English Short Commentary
‘And [b]approach not the property of the orphan, except in a way which is best, till he attains his maturity. And [c]give full measure and weight with equity.[929] [d]We charge not any soul except according to its capacity. And when you speak, observe justice, even if the person concerned be a relative, and [e]fulfil the covenant of Allah.[930] That is what He enjoins upon you, that you may take care.’
929. Next to the injunctions about the protection of life is mentioned the commandment to protect property. (close)
930. After the injunction to guard the tongue comes the injunction to guard the heart, implied in the words and fulfil the covenant of Allah; for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God. (close)
English Five Volume Commentary
‘And [a]approach not the property of the orphan, except in a way which is best, till he attains his maturity. And [b]give full measure and weight with equity. [c]We task not any soul except according to its capacity. And when you speak, observe justice, even if a relation be concerned, and [d]fulfil the covenant of Allah. That is what He enjoins upon you, that you may remember.’[892]
892. Commentary:
Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.
Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.
After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.
After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.
It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember. (close)
اُردو
اور سوائے ایسے طریق کے جو بہت اچھا ہو یتیم کے مال کے قریب نہ جاؤ یہاں تک کہ وہ اپنی بلوغت کی عمر کو پہنچ جائے اور ماپ اور تول انصاف کے ساتھ پورے کیا کرو۔ ہم کسی جان پر اس کی وسعت سے بڑھ کر ذمہ داری نہیں ڈالتے۔ اور جب بھی تُم کوئی بات کرو تو عدل سے کام لو خواہ کوئی قریبی ہی (کیوں نہ )ہو۔ اور اللہ کے (ساتھ کئے گئے) عہد کو پورا کرو۔ یہ وہ امر ہے جس کی وہ تمہیں سخت تاکید کرتا ہے تاکہ تم نصیحت پکڑو۔
اُردو تفسیر صغیر
اور (یہ حکم دیتا ہے کہ) تم یتیم کے مال کے پاس اس کے جوانی کو پہنچنے تک بے احتیاطی سے نہ جاٶ۔ اور انصاف کے ساتھ ماپ اور تول پورے (پورے) دو۔ ہم کسی شخص کو اس کی طاقت سے زیادہ حکم نہیں دیتے اور (یہ کہ) جب تم کوئی (بات) کہو تو گو وہ شخص (جس کے متعلق بات کہی گئی ہو) قریبی ہو یا انصاف سے کام لو اور اللہ کے عہد کو (بھی) پورا کرو۔ وہ اس (امر) کی تمہیں اس لئے تا کید کرتا ہے کہ تمہیں نصیحت حاصل ہو۔
Français
Et ne touchez pas aux biens de l’orphelin, sauf en agissant pour le mieux, avant qu’il n’atteigne sa majorité. Et donnez la pleine mesure et le bon poids, en toute équité. Nous ne mettons aucune âme à l’épreuve au-delà de ses moyens. Et lorsque vous parlez, observez la justice, même s’il s’agit d’un proche parent, et remplissez le pacte d’Allāh. Voilà ce qu’Allāh vous enjoint, afin que vous preniez garde.
Español
“No os acerquéis a los bienes del huérfano, excepto en lo que sea apropiado, hasta que alcance la madurez. Y dad la medida completa y el peso con equidad. No obligamos a nadie, salvo según su capacidad. Y uando habléis observad la justicia, aunque la persona interesada sea un pariente, y cumplid el pacto de Al-lah . Esto es lo que Él os ordena, para que recordéis”.
Deutsch
Und kommt dem Besitz der Waise nicht nahe, es sei denn zum Besten, bis sie ihre Volljährigkeit erreicht hat. Und gebt volles Maß und Gewicht in Billigkeit. Wir auferlegen keiner Seele über ihr Vermögen. Und wenn ihr einen Spruch fällt, so übt Gerechtigkeit, auch wenn es einen nahen Verwandten (betrifft); und den Bund Allahs haltet. Das ist es, was Er euch gebietet, auf dass ihr ermahnt sein möget."
وَ اَنَّ ہٰذَا صِرَاطِیۡ مُسۡتَقِیۡمًا فَاتَّبِعُوۡہُ ۚ وَ لَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکُمۡ عَنۡ سَبِیۡلِہٖ ؕ ذٰلِکُمۡ وَصّٰکُمۡ بِہٖ لَعَلَّکُمۡ تَتَّقُوۡنَ ﴿۱۵۴﴾
وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ
English
And say, ‘This is My path leading straight. So follow it; and follow not other ways, lest they lead you away from His way. That is what He enjoins upon you, that you may become able to guard against evils.’
English Short Commentary
And say, [f]‘This is My straight path. So follow it; and follow not other ways, lest they lead you away from His way. That is what He enjoins upon you, that you may be able to guard against evils.’
English Five Volume Commentary
And say, [a]‘This is My path leading straight. So follow it; and follow not other ways, lest they lead you away from His way. That is what He enjoins upon you, that you may become able to guard against evils.’[893]
893. Commentary:
All the above injunctions have been jointly referred to here and we are told that if we act upon these teachings, we shall come under the protection of God, Who will enable us to guard ourselves against all evil. (close)
اُردو
اور یہ (بھی تاکید کرتا ہے) کہ یہی میرا سیدھا راستہ ہے پس اس کی پیروی کرو اور مختلف راہوں کی پیروی نہ کرو ورنہ وہ تمہیں اس کے رستہ سے ہٹادیں گی۔ یہ ہے وہ جس کی وہ تمہیں تاکیدی نصیحت کرتا ہے تاکہ تم تقویٰ اختیار کرو۔
اُردو تفسیر صغیر
اور یہ یقیناً میرا سیدھا راستہ ہے‘ پس اس کی پیروی کرو اور مختلف راستوں کے پیچھے نہ پڑو نہیں تو وہ تمہیں اس (خدا) کے رستہ سے ادھر ادھر لے جائیں گے وہ اس (امر) کی تمہیں اس لئے تا کید کرتا ہے کہ تم متقی ہو جاٶ۔
Français
Et dis : « Ceci est Mon droit chemin. Suivez-le donc ; et ne suivez pas d’autres voies, afin qu'elles ne vous égarent pas de la voie d’Allāh. Voilà ce qu’Il vous enjoint afin que vous soyez à l’abri du mal. »
Español
Y diles: “Éste es mi camino que lleva rectamente. Seguidlo, pues, y no sigáis otros caminos, no sea que os alejen de Su camino. sto es lo que Él os ordena, para que podáis protegeros contra los males”.
Deutsch
Und dies ist Mein Weg, der gerade. So folget ihm; und folget nicht den (anderen) Pfaden, damit sie euch nicht weitab führen von Seinem Weg. Das ist es, was Er euch gebietet, auf dass ihr euch vor Bösem hütet.
ثُمَّ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ تَمَامًا عَلَی الَّذِیۡۤ اَحۡسَنَ وَ تَفۡصِیۡلًا لِّکُلِّ شَیۡءٍ وَّ ہُدًی وَّ رَحۡمَۃً لَّعَلَّہُمۡ بِلِقَآءِ رَبِّہِمۡ یُؤۡمِنُوۡنَ ﴿۱۵۵﴾٪
ثُمَّ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ تَمَامًا عَلَى ٱلَّذِيٓ أَحۡسَنَ وَتَفۡصِيلٗا لِّكُلِّ شَيۡءٖ وَهُدٗى وَرَحۡمَةٗ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمۡ يُؤۡمِنُونَ
English
Again, We gave Moses the Book — completing the favour upon him who did good, and an explanation of all necessary things, and a guidance and a mercy — that they might believe in the meeting with their Lord.
English Short Commentary
Moreover, [a]We gave Moses the Book—completing the favour upon him who did good, and [b]an explanation of all necessary things,[931] and a guidance and a mercy—that they might believe in the meeting with their Lord.
931. The words "all things" signify all those things which satisfied the moral and spiritual needs of the Jews. The Torah fulfilled all those needs. (close)
English Five Volume Commentary
Again, [b]We gave Moses the Book—completing the favour upon him who did good, and [c]an explanation of all necessary things, and a guidance and a mercy—that they might believe in the meeting with their Lord.[894]
894. Important Words:
تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".
Commentary:
In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.
The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.
The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.
The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God. (close)
اُردو
پھر موسیٰ کو بھی ہم نے کتاب دی جو ہر اس شخص کی ضرورت پر پوری اترتی تھی جو احسان سے کام لیتا، اور ہر چیز کی تفصیل پر مشتمل تھی اور ہدایت تھی اور رحمت تھی تا کہ وہ اپنے ربّ کی لِقاءپر ایمان لے آئیں۔
اُردو تفسیر صغیر
اور جس نے نیکی کو اختیار کیا ہے اس پر (نعمت کو) پورا کرنے اور ہر اک امر کی وضاحت کرنے کے لئے اور ہدایت دینے اور رحم کرنے کی غرض سے ہم نے موسیٰ کو کتاب دی تھی تا کہ وہ اپنے رب کی ملاقات پر ایمان لائیں۔
Français
Ensuite, Nous avons donné à Moïse aussi le Livre – qui satisfait complètement les besoins de celui qui est de conduite excellente, et qui donne une explication détaillée de toutes choses et qui est une direction et une bénédiction – pour qu’ils arrivent à croire dans la rencontre avec leur Seigneur.
Español
De nuevo, dimos a Moisés el Libro, que cumple íntegramente las exigencias de quien es excelente en conducta, explica todo con el máximo detalle y es una guía y una merced para que lleguen a creer en el encuentro con su Señor.
Deutsch
Und wiederum gaben Wir Moses die Schrift – erfüllend die Gnade für den, der das Gute tat, und eine Klarlegung aller Dinge und eine Führung und eine Barmherzigkeit –, auf dass sie an die Begegnung mit ihrem Herrn glauben möchten.
وَ ہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبٰرَکٌ فَاتَّبِعُوۡہُ وَ اتَّقُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿۱۵۶﴾ۙ
وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ فَٱتَّبِعُوهُ وَٱتَّقُواْ لَعَلَّكُمۡ تُرۡحَمُونَ
English
And this is a Book which We have sent down; it is full of blessings. So follow it, and guard against sin that you may be shown mercy;
English Short Commentary
And [c]this is a Book which We have sent down; full of blessings. So follow[932] it, and guard against evils that you may be shown mercy,
932. The verse signifies that the Qur’an is a revealed Book which contains all the imperishable teachings and eternal truths which were contained in the former Scriptures, this being the meaning of the word Mubarak (Lane). Thus by following the Qur’an Muslims are relieved of the necessity of seeking guidance from them. (close)
English Five Volume Commentary
And [a]this is a Book which We have sent down; it is full of blessings. So follow it, and guard against sin that you may be shown mercy;[895]
895. Commentary:
The words, this is a Book, refer to the Quran. Before giving the command to follow the Quran, this verse gives the reasons thereof. The first reason is that it is a revealed Book, being sent down by God. The second reason is that it is مبارك(full of blessings) which, as the root meaning of the word implies, shows that it comprises in itself the blissful teachings of all the other Scriptures (for an explanation of the word مبارك see note on 6:93 above).
The verse purports to say (1) that as the Quran is a revealed Book, so you should accept it and thereby become recipients of all the favours attached to revealed Books; (2) that as it comprises in itself the teachings of all other revealed Scriptures, so you should leave all other Books and follow it alone. (close)
اُردو
اور یہ بہت مبارک کتاب ہے جسے ہم نے اتارا ہے۔ پس اس کی پیروی کرو اور تقویٰ اختیار کرو تاکہ تم رحم کئے جاؤ۔
اُردو تفسیر صغیر
اور یہ (قرآن) ایسی کتاب ہے جسے ہم نے اتارا ہے (اور یہ) برکت والی ہے۔ پس اس کی پیروی کرو اور تقویٰ اختیار کرو‘ تا کہ تم پر رحم کیا جائے۔
Français
Et ceci est un Livre que Nous avons fait descendre ; il est rempli de bénédictions. Suivez-le donc ; et préservez-vous du mal, afin que la miséricorde vous soit accordée ;
Español
Y éste es un Libro que hemos revelado; está lleno de bendiciones. Seguidlo pues, y guardaos contra el pecado para que se os conceda misericordia.
Deutsch
Und das ist ein Buch, das Wir niedersandten – voll des Segens. So folget ihm, und hütet euch vor Sünde, auf dass ihr Barmherzigkeit findet;
اَنۡ تَقُوۡلُوۡۤا اِنَّمَاۤ اُنۡزِلَ الۡکِتٰبُ عَلٰی طَآئِفَتَیۡنِ مِنۡ قَبۡلِنَا ۪ وَ اِنۡ کُنَّا عَنۡ دِرَاسَتِہِمۡ لَغٰفِلِیۡنَ ﴿۱۵۷﴾ۙ
أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَٰبُ عَلَىٰ طَآئِفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمۡ لَغَٰفِلِينَ
English
Lest You should say, ‘The Book was sent down only to two peoples before us, and we were indeed unaware of their reading;’
English Short Commentary
Lest you should say, ‘The Book was sent down only to two peoples[933] before us, and we were indeed unaware of what they read;’
933. The "two peoples" mentioned in the verse may be the Jews to whom was given the Torah and whose religion originated in the region in the north of Arabia, and the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. Or the words may refer to Jews and Christians, the two peoples who lived in Arabia and with whom the Arabs had come into contact. (close)
English Five Volume Commentary
Lest You should say, ‘The Book was sent down only to two peoples before us, and we were indeed unaware of their reading’;[896]
896. Important Words:
غافلین (unaware) is the plural of غافل which also means wanting in requisite knowledge (Lane).
Commentary:
This and the succeeding verses are addressed to the pagan tribes of Arabia and give the reason why the Quran has been revealed to a Prophet of that country. If the Quran had not been sent down to the pagan Arabs, they might have justly offered the excuse that Books had been sent down to two other peoples (explained below) in tongues which the Arabs could not understand, and that if a Book had been sent down to them, they would have acted upon its teachings more faithfully. To meet this excuse the Quran has been revealed to a Prophet from among the Arabs in their own tongue; so now they cannot offer that excuse.
The "two peoples" mentioned in the verse are (1) the Jews to whom was given the Book of Moses and whose religion originated in the north of Arabia; and (2) the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. The Christians were given no separate Law, for both Jesus and his disciples followed the Law of Moses; hence, so far as religious Laws are concerned, they do not form a separate people but must be classed with the Jews. (close)
اُردو
تاکہ تم یہ نہ کہہ دو کہ ہم سے پہلے بس دو بڑے گروہوں پر کتاب اتاری گئی جبکہ ہم اُن کے پڑھنے سے بالکل بے خبر رہے۔
اُردو تفسیر صغیر
(تا ایسا نہ ہو) کہ تم (کسی دن یہ) کہو کہ ہم سے پہلے صرف دو جماعتوں پر کتاب اتاری گئی تھی اور ہم ان (کی کتابوں) کے پڑھنے سے بالکل غافل تھے۔
Français
Afin que vous ne disiez point : « Le Livre n’a été envoyé qu’à deux peuples avant nous, et en vérité, nous sommes ignorants de leur lecture » ;
Español
Para que no digáis: “El Libro sólo fue revelado a dos pueblos antes que a nosotros, pero nosotros desconocíamos en verdad su lectura”;
Deutsch
dass ihr nicht sprechet: "Nur zu zwei Völkern vor uns ward die Schrift niedergesandt, und wir hatten in der Tat keine Kunde von ihrem Inhalt";