وَ حَآجَّہٗ قَوۡمُہٗ ؕ قَالَ اَتُحَآجُّوۡٓنِّیۡ فِی اللّٰہِ وَ قَدۡ ہَدٰٮنِ ؕ وَ لَاۤ اَخَافُ مَا تُشۡرِکُوۡنَ بِہٖۤ اِلَّاۤ اَنۡ یَّشَآءَ رَبِّیۡ شَیۡئًا ؕ وَسِعَ رَبِّیۡ کُلَّ شَیۡءٍ عِلۡمًا ؕ اَفَلَا تَتَذَکَّرُوۡنَ ﴿۸۱﴾
وَحَآجَّهُۥ قَوۡمُهُۥۚ قَالَ أَتُحَـٰٓجُّوٓنِّي فِي ٱللَّهِ وَقَدۡ هَدَىٰنِۚ وَلَآ أَخَافُ مَا تُشۡرِكُونَ بِهِۦٓ إِلَّآ أَن يَشَآءَ رَبِّي شَيۡـٔٗاۚ وَسِعَ رَبِّي كُلَّ شَيۡءٍ عِلۡمًاۚ أَفَلَا تَتَذَكَّرُونَ
English
And his people argued with him. He said: ‘Do you argue with me concerning Allah when He has guided me aright? And I fear not that which you associate with Him, unless my Lord will something. My Lord comprehends all things in His knowledge. Will you not then be admonished?
English Short Commentary
And his people argued with him. He said, ‘Do you argue with me concerning Allah when He has guided me aright? And I fear not that which you associate with Him except that I fear what my Lord wills. [b]My Lord comprehends all things in His knowledge. Will you not then be admonished?
English Five Volume Commentary
And his people argued with him. He said, ‘Do you argue with me concerning Allah when He has guided me aright? And I fear not that which you associate with Him, unless my Lord wills anything. [a]My Lord comprehends all things in His knowledge. Will you not then be admonished?[826]
826. Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge. (close)
اُردو
اور اس کی قوم اس سے جھگڑتی رہی۔ اس نے کہا کیا تم اللہ کے بارہ میں مجھ سے جھگڑتے ہو جبکہ وہ مجھے ہدایت دے چکا ہے اور میں ان چیزوں (کے گزند) سے بالکل نہیں ڈرتا جنہیں تم اس کا شریک بنا رہے ہو۔ (میں کچھ نہیں چاہتا) سوائے اس کے کہ میرا ربّ کچھ چاہے۔ میرا ربّ ہر چیز پر علم کے لحاظ سے حاوی ہے۔ پس کیا تم نصیحت نہیں پکڑو گے ؟
اُردو تفسیر صغیر
اور اس کی قوم نے اس سے بحث کرکے جیتنا چاہا (تو) اس نے کہا کہ کیا تم مجھ سے اللہ کے بارہ میں بحث کرتے ہو حالانکہ اس نے خود مجھے ہدایت دی ہے اور جسے تم اللہ کا شریک بناتے ہو میں اس سے نہیں ڈرتا۔ ہاں اگر میرا رب کسی بات کا ارادہ کرے (تو اس سے ڈرتا ہوں) میرے رب نے ہر اک چیز کا علم سے احاطہ کیا ہوا ہے پھر کیا تم سمجھتے نہیں۔
Français
Et son peuple discuta avec lui. Il dit : « Discuterez-vous avec moi au sujet d’Allāh, qui m’a guidé sur le droit chemin ? Et je ne crains pas les associés que vous Lui donnez, sauf ce que veut mon Seigneur. Dans Sa science, mon Seigneur comprend toutes choses. Ne voulez-vous donc pas être avertis ?
Español
Y su pueblo discutió con él. Y dijo: “¿Discutís conmigo respecto a Al-lah, siendo así que Él me ha guiado por el camino recto? Mas yo no temo a lo que asociáis a Él, a menos que mi Señor quiera algo. Mi Señor abarca todas las cosas en Su conocimiento ¿no estaréis, pues, prevenidos?”.
Deutsch
Und sein Volk stritt mit ihm. Da sagte er: "Streitet ihr mit mir über Allah, da Er mich schon recht geleitet hat? Und ich fürchte nicht das, was ihr Ihm zur Seite stellt, sondern nur das, was mein Herr will. Mein Herr umfasst alle Dinge mit Wissen. Wollt ihr denn nicht verstehen?
وَ کَیۡفَ اَخَافُ مَاۤ اَشۡرَکۡتُمۡ وَ لَا تَخَافُوۡنَ اَنَّکُمۡ اَشۡرَکۡتُمۡ بِاللّٰہِ مَا لَمۡ یُنَزِّلۡ بِہٖ عَلَیۡکُمۡ سُلۡطٰنًا ؕ فَاَیُّ الۡفَرِیۡقَیۡنِ اَحَقُّ بِالۡاَمۡنِ ۚ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ ﴿ۘ۸۲﴾
وَكَيۡفَ أَخَافُ مَآ أَشۡرَكۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡكُمۡ سُلۡطَٰنٗاۚ فَأَيُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِۖ إِن كُنتُمۡ تَعۡلَمُونَ
English
‘And why should I fear that which you associate with God, when you fear not to associate with Allah that for which He has sent down to you no authority?’ Which, then, of the two parties has greater right to security, if indeed you know?
English Short Commentary
‘And why should I fear that which you associate with Allah, when you fear not [a]to associate with Allah that for which He has sent down to you no authority?’ Which, then, of the two parties has better title to security,[867] if indeed you know?
867. This and the preceding two verses definitely show that the incident related in vv. 77-79 was deliberately used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had drunk deep at the fount of Divine love and knowledge. (close)
English Five Volume Commentary
‘And why should I fear that which you associate with God, when you fear not [b]to associate with Allah that for which He has sent down to you no authority?’ Which, then, of the two parties has greater right to security, if indeed you know?
اُردو
اور میں اس سے کیسے ڈروں جسے تم شریک بنا رہے ہو جبکہ تم نہیں ڈرتے کہ تم ان کو اللہ کے شریک ٹھہرا رہے ہو جن کے حق میں اس نے تم پر کوئی حجت نہیں اتاری۔ پس دونوں میں سے کونسا گروہ سلامتی کا زیادہ حقدار ہے اگر تم کچھ علم رکھتے ہو۔
اُردو تفسیر صغیر
اور میں اس (چیز) سے جسے تم (خدا کا) شریک بناتے ہو کس طرح ڈر سکتا ہوں جبکہ اس (چیز) کو جس کے متعلق اس نے تم پر کوئی دلیل نہیں اتاری‘ تم اللہ کا شریک بنانے سے نہیں ڈرتے سو اگر تم (کچھ) علم رکھتے ہو تو (بتاٶ کہ) ہم دونوں فریق میں سے کونسا امن (میں رہنے) کا زیادہ مستحق ہے۔
Français
Et pourquoi craindrais-je les associés que vous Lui donnez, puisque vous-mêmes vous ne craignez pas de donner à Allāh des associés ce pour quoi Il ne vous a transmis aucune autorité ? » Lequel donc des deux partis à davantage droit à la sécurité, si vous le savez vraiment ?
Español
“Y ¿por qué he de temer a lo que asociáis a Dios, si vosotros no teméis asociar a Al-lah aquello para lo que no os ha dado Él autoridad alguna?”. ¿Cuál de las dos partes tiene mayor derecho a la seguridad, si es que en verdad lo sabéis?
Deutsch
Und wie sollte ich das fürchten; was ihr anbetet, wenn ihr nicht fürchtet, Allah etwas zur Seite zu stellen, wozu Er euch keine Vollmacht niedersandte?" Welche der beiden Parteien hat also größeres Anrecht auf Frieden, wenn ihr es wisset?
اَلَّذِیۡنَ اٰمَنُوۡا وَ لَمۡ یَلۡبِسُوۡۤا اِیۡمَانَہُمۡ بِظُلۡمٍ اُولٰٓئِکَ لَہُمُ الۡاَمۡنُ وَ ہُمۡ مُّہۡتَدُوۡنَ ﴿٪۸۳﴾
ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَٰنَهُم بِظُلۡمٍ أُوْلَـٰٓئِكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ
English
Those who believe and mix not up their belief with injustice — it is they who shall have peace, and who are rightly guided.
English Short Commentary
Those who believe and [b]mix not up their belief with injustice—it is they who shall have peace, and who are rightly guided.
English Five Volume Commentary
Those who believe and [a]mix not up their belief with injustice—it is they who shall have peace, and who are rightly guided.
اُردو
وہ لوگ جو ایمان لائے اور انہوں نے اپنے ایمان کو کسی ظلم کے ذریعے مشکوک نہیں بنایا یہی وہ لوگ ہیں جنہیں امن نصیب ہوگا اور وہ ہدایت یافتہ ہیں۔
اُردو تفسیر صغیر
جو لوگ ایمان لے آئے اور انہوں نے اپنے ایمان کو ظلم سے مخلوط نہیں کیا انہی لوگوں کے لئے امن (مقدر) ہے اور وہی ہدایت پانے والے ہیں۔
Français
Ceux qui croient et ne mettent pas en doute leur croyance par quelque injustice, ceux-là jouiront de la paix et ils sont bien guidés.
Español
Quienes creen y no disfrazan su fe con la injusticia: son los que tendrán la paz y serán correctamente guiados.
Deutsch
Die da glauben und ihren Glauben nicht mit Ungerechtigkeit vermengen – sie sind es, die Frieden haben sollen und die rechtgeleitet sind.
وَ تِلۡکَ حُجَّتُنَاۤ اٰتَیۡنٰہَاۤ اِبۡرٰہِیۡمَ عَلٰی قَوۡمِہٖ ؕ نَرۡفَعُ دَرَجٰتٍ مَّنۡ نَّشَآءُ ؕ اِنَّ رَبَّکَ حَکِیۡمٌ عَلِیۡمٌ ﴿۸۴﴾
وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ
English
And that is Our argument which We gave to Abraham against his people. We exalt in degrees of rank whomso We please. Thy Lord is indeed Wise, All-Knowing.
English Short Commentary
And that is Our argument which We gave to Abraham against his people.[868] [c]We exalt in degrees of rank whomso We please. Thy Lord is indeed Wise, All-Knowing.
868. This verse definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. The verse shows that Abraham had, from the beginning, been clear and firm in his faith in the Unity of God and that what he said concerning the sun and the moon, etc. was part of the argument which God had taught him. (close)
English Five Volume Commentary
And that is Our argument which We gave to Abraham against his people. [b]We exalt in degrees of rank whomso We please. Thy Lord is indeed Wise, All-Knowing.[827]
827. Commentary:
This verse forms the concluding portion of the passage (beginning with 6:77 above) containing Abraham’s argument with his people. It definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. Says God, That is our argument which We gave to Abraham against his people. Thus, the Quran refers to what has gone above as an "argument" which God Himself taught Abraham and which Abraham used with such great effect against his people. This declaration by the Quran leaves not the slightest doubt that Abraham was not wandering about after false gods, but was trying to convince his people of their error by means of a very effective process of reasoning. This is why it is referred to in the present verse in the light of a favour by the Wise and All-Knowing God.
This verse, though put in Ruku‘ 10, really forms part of the preceding passage. It must be remembered that the division of the Quran into 30 Paras (parts) and the division of the Surahs (chapters) into Ruku‘s (sections) was not made by the Holy Prophet nor by his Companions, but was effected long afterwards by Muslim scribes for providing facility in reading, and for the convenience of reference. In the time of the Holy Prophet there were only Surahs and verses and nothing else. (close)
اُردو
یہ ہماری حجت تھی جو ہم نے ابراہیم کو اس کی قوم کے خلاف عطا کی۔ ہم جس کو چاہتے ہیں درجات میں بلند کر دیتے ہیں۔ یقیناً تیرا ربّ بہت حکمت والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور یہ ہماری طرف سے (دی ہوئی ایک) دلیل تھی‘ (جو) ہم نے ابراہیم کو اس کی قوم کے خلاف سکھائی تھی‘ ہم جسے چاہتے ہیں درجوں میں بلند کرتے ہیں۔ تیرا رب یقیناً حکمت والا (اور) خوب جاننے والا ہے۔
Français
Et tel est Notre argument que Nous avons donné à Abraham contre son peuple. Nous élevons en rang par degrés qui Nous voulons. Ton Seigneur est en vérité Sage, Omniscient.
Español
Ése es el argumento que dimos a Abraham frente a su gente. Pues exaltamos en distintos rangos de dignidad a quien Nos place. Tu Señor es ciertamente Sabio, Omnisciente.
Deutsch
Das ist Unser Beweis, den Wir Abraham seinem Volk gegenüber gaben. Wir erheben in den Rängen, wen Wir wollen. Siehe, dein Herr ist allweise, allwissend.
وَ وَہَبۡنَا لَہٗۤ اِسۡحٰقَ وَ یَعۡقُوۡبَ ؕ کُلًّا ہَدَیۡنَا ۚ وَ نُوۡحًا ہَدَیۡنَا مِنۡ قَبۡلُ وَ مِنۡ ذُرِّیَّتِہٖ دَاوٗدَ وَ سُلَیۡمٰنَ وَ اَیُّوۡبَ وَ یُوۡسُفَ وَ مُوۡسٰی وَ ہٰرُوۡنَ ؕ وَ کَذٰلِکَ نَجۡزِی الۡمُحۡسِنِیۡنَ ﴿ۙ۸۵﴾
وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ كُلًّا هَدَيۡنَاۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيۡمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ
English
And We gave him Isaac and Jacob; each did We guide aright, and Noah did We guide aright aforetime, and of his progeny, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward those who do good.
English Short Commentary
And [a]We gave him Isaac and Jacob; each did We guide aright, and Noah did We guide aright aforetime, and of his progeny, David and Solomon and Job[869] and Joseph and Moses and Aaron. Thus do We reward those who do good.
869. Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam). (close)
English Five Volume Commentary
And [a]We gave him Isaac and Jacob; each did We guide aright, and Noah did We guide aright aforetime, and of his progeny, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward those who do good.[828]
828. Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2:103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people. (close)
اُردو
اور اس کو ہم نے اسحق اور یعقوب عطا کئے۔ سب کو ہم نے ہدایت دی۔ اور نوح کو ہم نے اس سے پہلے ہدایت دی تھی اور اُس کی ذرّیت میں سے داوؤد کو اور سلیمان کو اور ایوب کو اور یوسف کو اور موسیٰ کو اور ہارون کو بھی۔ اور اسی طرح ہم احسان کرنے والوں کو جزا عطا کیا کرتے ہیں۔
اُردو تفسیر صغیر
اور ہم نے اس (یعنی ابراہیم کو) اسحاق اور یعقوب دئے تھے‘ ہم نے (ان) سب کو ہدایت دی تھی اور (اس سے) پہلے ہم نے نوح کو ہدایت دی تھی اور اس (یعنی ابراہیم) کی اولاد میں سے داو‘د اور سلیمان اور ایوب اور یوسف اور موسیٰ اور ہارون کو (بھی) اور اسی طرح ہم اچھی طرح کام کرنے والوں کو بدلہ دیا کرتے ہیں۔
Français
Et Nous lui avons donné Isaac et Jacob ; Nous avons guidé tous les deux sur le droit chemin et auparavant, Nous avons guidé Noé, et parmi ses descendants, David et Salomon et Job et Joseph et Moïse et Aaron. C’est ainsi que Nous récompensons ceux qui font le bien.
Español
Y le dimos a Isaac y a Jacob; guiamos rectamente a cada uno de ellos como guiamos anteriormente a Noé y, de su descendencia, a David y Salomón, a Job y José, a Moisés y Aarón. Así recompensamos a los que hacen el bien.
Deutsch
Wir schenkten ihm Isaak und Jakob; jeden leiteten Wir recht, wie Wir vordem Noah recht geleitet hatten und von seinen Nachfahren David und Salomo und Hiob und Joseph und Moses und Aaron. Also belohnen Wir die Wirker des Guten.
وَ زَکَرِیَّا وَ یَحۡیٰی وَ عِیۡسٰی وَ اِلۡیَاسَ ؕ کُلٌّ مِّنَ الصّٰلِحِیۡنَ ﴿ۙ۸۶﴾
وَزَكَرِيَّا وَيَحۡيَىٰ وَعِيسَىٰ وَإِلۡيَاسَۖ كُلّٞ مِّنَ ٱلصَّـٰلِحِينَ
English
And We guided Zachariah and John and Jesus and Elias; each one of them was of the virtuous.
English Short Commentary
And We guided Zachariah and John and Jesus and Elias; each one of them was of the righteous.
English Five Volume Commentary
And We guided Zachariah and John and Jesus and Elias; each one of them was of the virtuous.[829]
829. Important Words:
الیاس (Elias or Elijah) who lived about 900 B.C. was a native of Gilead, a country on the eastern bank of the Jordan. According to the Bible, he was carried to heaven (II Kings 2). We read in Malachi: "Behold, I will send you Elijah, the Prophet, before the coming of the great and dreadful day of the Lord" (4:5). This prophecy, as interpreted by Jesus (Matt. 11:14), was fulfilled in the person of John the Baptist, who was his forerunner and who came "in the spirit and power of Elijah." Similarly, the prophecy about the second advent of Jesus himself has been fulfilled in the person of Ahmad of Qadian, the Promised Messiah, who came in the spirit and power of Jesus.
Commentary:
See 6:85 above. (close)
اُردو
اور زکریا اور یحییٰ اور عیسیٰ اور الیاس(کو بھی)۔ یہ سب کے سب صالحین میں سے تھے۔
اُردو تفسیر صغیر
اور زکریا اور یحییٰ اور عیسیٰ اور الیاس کو بھی (ہدایت دی تھی) (یہ) سب کے سب نیکوں میں سے تھے۔
Français
Et Nous avons guidé Zacharie et Jean et Jésus et Elie ; chacun d’eux était du nombre des justes.
Español
Y guiamos a Zacarías y Juan, a Jesús y Elías, cada uno de ellos estaba entre los virtuosos.
Deutsch
Und (Wir leiteten) Zacharias und Johannes und Jesus und Elias; alle gehörten sie zu den Rechtschaffenen.
وَ اِسۡمٰعِیۡلَ وَ الۡیَسَعَ وَ یُوۡنُسَ وَ لُوۡطًا ؕ وَ کُلًّا فَضَّلۡنَا عَلَی الۡعٰلَمِیۡنَ ﴿ۙ۸۷﴾
وَإِسۡمَٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطٗاۚ وَكُلّٗا فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ
English
And We also guided Ishmael and Elisha and Jonah and Lot; and each one did We exalt above the people.
English Short Commentary
And We also guided Ishmael and Elisha and Jonah and Lot! and [b]each one of them did We exalt above the people.[870]
870. The prophets descending from Noah have been divided in the present and the preceding two verses into three different groups and to each group has been added a distinctive adjective. The first group comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to their fellow human beings. Hence members of this group have been designated as "doers of good," for, through their temporal power and prosperity they were able to do material good to their people. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority over their people. The second group includes Zachariah, John, Jesus and Elias. None of these Prophets possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. The Prophets of this group have been described as "righteous." The third group consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. They were alleged to have coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man; his hand will be against every man, and every man’s hand against him" (Gen. 16:12). Of Elisha it is said that he caused a king who did not obey him to be slain so that he might thus gain political power. Jonah is supposed to have become displeased with God, because, as he thought, he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But Qur’an declares all these charges to be false. They were a group of heavenly people whom God had exalted. (close)
English Five Volume Commentary
And We also guided Ishmael and Elisha and Jonah and Lot; and [a]each one did We exalt above the people.[830]
830. Important Words:
الیسع (Elisha) was the son of Shaphat, the disciple and successor of Elijah. He was a native of Abelmeholah, a village in Galilee. He was taken from the plough and anointed by Elijah to be his successor. Directed by God, Elijah found him in the field and threw his mantle over him. Many miracles are attributed to Elisha. But neither the sanctity of his life nor the miracles he wrought had the effect of reforming the nation at large. At length, worn out by his public and private labour, he breathed his last at the age of ninety in 838 B.C.
یونس (Jonah), son of Amittai, was born in Gath-hepher, in the tribe of Zebulun. He lived either before or during the reign of Jeroboam II or in the reign of Jehoahaz about 850 B.C. He was an Israelite Prophet with a mission to the people of Nineveh. Jonah prophesied the destruction of his people within 40 days. But they repented and turned to God with humble supplication, whereupon they were saved. This, however, upset Jonah who, being ashamed to face his people, ran away and, while crossing a sea, was thrown into the water and swallowed by a fish (Jonah, 1:17). Jonah remained in the belly of the fish for three days and was then disgorged by it and saved. It is to this incident that Jesus referred when he said that no miracle would be shown to his people except that of Jonah (Matt. 16:4), meaning that he would be put on the cross but would be taken down alive and would then be placed in the womb of the earth for three days after which he would escape therefrom, just as Jonah had escaped from the belly of the fish.
Commentary:
See 6:85 above. The verse speaks of Lot as being "exalted above the people." Now if the word العالمین (lit. the people) be taken to signify "all the peoples," it would be evidently wrong; for Lot lived in the time of Abraham and was admittedly not superior to the Patriarch. Thus the word العالمین cannot here signify even "the people of the age" as it has been rendered elsewhere but simply "the people," i.e. a section thereof. In fact, the exaltation spoken of here refers only to the people to whom the Prophets, mentioned in the verse, were sent. (close)
اُردو
اور اسماعیل کو اوراَلیَسَع کو اور یونس کو اور لوط کو بھی۔ اور ان سب کو ہم نے تمام جہانوں پر فضیلت بخشی۔
اُردو تفسیر صغیر
اور اسماعیل اور الیسع اور یونس اور لوط کو (بھی ہدایت دی تھی) اور ان سب کو ہم نے تمام جہانوں پر فضیلت دی تھی۔
Français
Et Nous avons aussi guidé Ismaël et Elisée et Jonas et Lot. Et Nous avons élevé chacun d’eux au-dessus des gens de son époque.
Español
Y guiamos también a Ismael y Eliseo, a Jonás y Lot; a cada uno de ellos lo ensalzamos sobre los hombres.
Deutsch
Und (Wir leiteten) Ismael und Elisa und Jonas und Lot; sie alle zeichneten Wir aus unter den Völkern.
وَ مِنۡ اٰبَآئِہِمۡ وَ ذُرِّیّٰتِہِمۡ وَ اِخۡوَانِہِمۡ ۚ وَ اجۡتَبَیۡنٰہُمۡ وَ ہَدَیۡنٰہُمۡ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۸۸﴾
وَمِنۡ ءَابَآئِهِمۡ وَذُرِّيَّـٰتِهِمۡ وَإِخۡوَٰنِهِمۡۖ وَٱجۡتَبَيۡنَٰهُمۡ وَهَدَيۡنَٰهُمۡ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
English
And We exalted some of their fathers and their children and their brethren, and We chose them and We guided them in the straight path.
English Short Commentary
And We exalted some of their fathers and their children and their brethren, and We chose them and We guided them in the straight path.
English Five Volume Commentary
And We exalted some of their fathers and their children and their brethren, and We chose them and We guided them in the straight path.
اُردو
اور ان کے آباءو اجداد میں سے اور ان کی نسلوں میں سے اور ان کے بھائیوں میں سے (بھی بعض کو فضیلت بخشی) اور اُنہیں ہم نے چُن لیا اور صراطِ مستقیم کی طرف اُنہیں ہدایت دی۔
اُردو تفسیر صغیر
اور ان کے باپ دادوں اور ان کی اولاد اور ان کے بھائیوں کو (بھی ہم نے ہدایت دی تھی) اور ہم نے انہیں چن لیا تھا اور انہیں سیدھے راستہ کی طرف راہنمائی کی تھی۔
Français
Et Nous avons élevé certains d’entre leurs pères et leurs enfants et leurs frères, et Nous les avons choisis et Nous les avons guidés vers le droit chemin.
Español
Y ensalzamos a algunos de sus padres, sus hijos y sus hermanos; los elegimos y los guiamos por el camino recto.
Deutsch
Ebenso manche von ihren Vätern und ihren Kindern und ihren Brüdern: Wir erwählten sie und leiteten sie auf den geraden Weg.
ذٰلِکَ ہُدَی اللّٰہِ یَہۡدِیۡ بِہٖ مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ؕ وَ لَوۡ اَشۡرَکُوۡا لَحَبِطَ عَنۡہُمۡ مَّا کَانُوۡا یَعۡمَلُوۡنَ ﴿۸۹﴾
ذَٰلِكَ هُدَى ٱللَّهِ يَهۡدِي بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَلَوۡ أَشۡرَكُواْ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ
English
That is the guidance of Allah. He guides thereby those of His servants whom He pleases. And if they had worshipped aught beside Him, surely all they did would have been of no avail to them.
English Short Commentary
That is the guidance of Allah. He guides thereby those of His servants whom He pleases. And [a]if they had worshipped aught beside Him, surely all they did would have been of no avail to them.
English Five Volume Commentary
That is the guidance of Allah. He guides thereby those of His servants whom He pleases. And [a]if they had worshipped aught beside Him, surely all they did would have been of no avail to them.[831]
831. Commentary:
The verse signifies that real and true guidance is that which was given to the Prophets named in the above verses; they all preached against شرك (idol-worship). The latter part of the verse hints that these Prophets did not associate anything with God even before they were sent as Prophets; otherwise they would not have been raised to that high spiritual rank. (close)
اُردو
یہ ہے اللہ کی ہدایت جس کے ذریعہ وہ اپنے بندوں میں سے جس کی چاہتا ہے راہنمائی کرتا ہے۔ اور اگر وہ شرک کر بیٹھتے تو ان کے وہ اعمال ضائع ہو جاتے جو وہ کرتے رہے۔
اُردو تفسیر صغیر
اللہ کے ہدایت دینے کا یہی طریق ہے جس کے ذریعہ سے وہ اپنے بندوں میں سے جسے چاہتا ہے راہ دکھاتا ہے اور اگر وہ شرک کرتے تو جو کچھ وہ اعمال کرتے تھے ان سے ضائع ہوجاتے۔
Français
Telle est la direction d’Allāh, par laquelle Il guide qui Il veut parmi Ses serviteurs. Et s’ils avaient donné des associés à Allāh, il est certain que tout ce qu’ils avaient fait ne leur aurait servi à rien.
Español
Ésa es la guía de Al-lah. Mediante ella encamina a aquellos de sus siervos que Le place. Pero si hubiesen adorado a cualquier cosa fuera de Él, en verdad todo lo que hicieron no les habría servido de nada.
Deutsch
Das ist der Weg Allahs; damit leitet Er von Seinen Dienern, wen Er will. Hätten sie aber anderes angebetet, wahrlich, nichts hätte ihnen all ihr Tun gefruchtet.
اُولٰٓئِکَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ وَ الۡحُکۡمَ وَ النُّبُوَّۃَ ۚ فَاِنۡ یَّکۡفُرۡ بِہَا ہٰۤؤُلَآءِ فَقَدۡ وَکَّلۡنَا بِہَا قَوۡمًا لَّیۡسُوۡا بِہَا بِکٰفِرِیۡنَ ﴿۹۰﴾
أُوْلَـٰٓئِكَ ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَۚ فَإِن يَكۡفُرۡ بِهَا هَـٰٓؤُلَآءِ فَقَدۡ وَكَّلۡنَا بِهَا قَوۡمٗا لَّيۡسُواْ بِهَا بِكَٰفِرِينَ
English
It is these to whom We gave the Book and dominion and prophethood. But if these people are ungrateful for them, it matters not, for We have now entrusted them to a people who are not ungrateful for them.
English Short Commentary
It is these to [b]whom We gave the Book[871] and dominion and Prophethood. But if they are ungrateful for these favours it matters not, for We have now entrusted them to a people who are not ungrateful for them.
871. The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor. (close)
English Five Volume Commentary
It is these to [b]whom We gave the Book and dominion and prophethood. But if these people are ungrateful for them, it matters not, for We have now entrusted them to a people who are not ungrateful for them.[832]
832. Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse. (close)
اُردو
یہ وہ لوگ تھے جن کو ہم نے کتاب اور حکمت اور نبوت عطا کی۔ پس اگر یہ لوگ اس کا انکار کردیں تو ہم یہ (معاملہ) ایک ایسی قوم کے سپرد کر دیں گے جو ہرگز اس کے منکر نہیں ہوں گے۔
اُردو تفسیر صغیر
وہی لوگ ہیں جنہیں ہم نے کتاب اور فیصلہ کرنے کی فراست اور نبوت دی تھی۔ پس اگر یہ لوگ اس (نبوت) کا انکار کریں تو ہم نے اسے ایک (اور) قوم (یعنی مسلمانوں) کے سپرد کر دیا ہے جو اس کے منکر نہیں ہیں۔
Français
C’est à eux que Nous avons donné le Livre, la faculté du jugement et le prophétat –nubuwwah-. Mais ils n’en sont pas reconnaissants ; mais cela n’a pas d’importance, car, maintenant, cette affaire-là Nous l’avons confiée à un peuple qui ne la reniera pas.
Español
Éstos son a quienes entregamos el Libro, la facultad de juzgar y la rofecía. Pero si estos hombres son ingratos con ellos, no importa, pues ya los hemos confiado a un pueblo que no es desagradecido con ellos.
Deutsch
Diese sind es, denen Wir die Schrift gaben und die Weisheit und das Prophetentum. Wenn aber diese das (Prophetentum) leugnen, dann haben Wir es einem Volke anvertraut, das es nicht leugnet.