Search results for "بَدَّلْنَا"

English - Hazrat Molavi Sher Ali ^ra

And when We bring one Sign in place of another — and Allah knows best what He reveals — they say, ‘Thou art but a fabricator.’ Nay, but most of them know not.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

اور جب ہم کوئی آیت بدل کر اس کی جگہ دوسری آیت لے آتے ہیں، اور اللہ بہتر جانتا ہے جو وہ نازل کرتا ہے، تو وہ کہتے ہیں کہ تُو محض ایک افترا کرنے والا ہے جبکہ حقیقت یہ ہے کہ ان میں سے اکثر نہیں جانتے۔

French

Et quand Nous apportons un Signe à la place d’un autre – et Allāh sait le mieux ce qu’Il révèle – ils disent : « Tu n’es qu’un fabricateur. » Mais en fait, la plupart d’entre eux ne savent pas.

German

Und wenn Wir ein Zeichen an Stelle eines anderen bringen – und Allah weiß am besten, was Er offenbart –, sagen sie: "Du bist nur ein Erdichter." Nein, aber die meisten von ihnen wissen es nicht.

Chinese

[c]当我用 («古兰经») 的一节经文代替 («旧约») 的一节经文[689], (其中无可怀疑:)凡是安拉下降的, 他最知道 (其需要性)。可是 (在这个机会上, 反对的人却)说: “你确是捏造者。” 不, 而是大多数人没有知识。

Italian

E quando Noi sostituiamo un segno al posto di un altro - e Allah conosce al meglio quanto Egli rivela - essi dicono: «Tu non sei che un falsario.» Non è vero, ma molti di essi non lo sanno.

Spanish

Cuando traemos un Signo en lugar de otro – y Al-lah es quien mejor sabe lo que revela – dicen: “No eres más que un impostor”. No, pero la mayoría de ellos no lo saben.

اردو تفسیرِ صغیر

اور جب ہم کسی نشان کی جگہ پر کوئی اور نشان لاتے ہیں اور (اس میں کیا شک ہے کہ) اللہ جو کچھ اتارتا ہے اس (کی ضرورت) کو وہ (سب سے) بہتر جانتا ہے تو (اس موقعہ پر مخالفین) کہتے ہیں کہ تو مفتری ہے (مگر حقیقت یوں) نہیں بلکہ ان میں سے اکثرعلم نہیں رکھتے۔

English - Short Commentary Translation

And [d]when We bring one Sign in place of another[1577]— and Allah knows best the object of what He reveals— they say, ‘Thou art but a fabricator.’ Nay, but most of them know not.

English - Five Volume Translation

And [c]when We bring one Sign in place of another—and Allah knows best what He reveals—they say, ‘Thou art but a fabricator.’ Nay, but most of them know not.[1902]

2:107.

Commentary:

Before proceeding to explain this verse it is necessary to understand the real meaning of the word ایة which, primarily means "a sign". Unless there is something in the context to show that a word is taken in any of its secondary senses, we must take it in its primary sense. The verses of the Quran are called ایات (signs) because every one of them constitutes a sign of guidance. The preceding verses spoke of the punishments which were in store for disbelievers. This fact lends support to the view that the word ایة is here used in its original sense, viz. in the sense of a sign. Now the fulfilment of the prophecies of punishment depends on the attitude of those concerning whom they are made. If they are obstinate and persist in rejecting the signs of God, the threatened punishment overtakes them. But if they show repentance it is averted, deferred or delayed, for God is Merciful and His attribute of Mercy predominates over all His other attributes. The case of the people of Jonah is a well-known instance for understanding the nature and purpose of the prophecies of punishment. Jonah predicted destruction of the people of Nineveh, but they repented and renounced their evil ways. So God had mercy on them and averted the impending punishment (10:99), and in place of the sign of punishment, He showed a sign of mercy. On such occasions, i.e. when God averts or delays a predicted punishment in consonance with His attribute of Mercy, the sons of darkness accuse their Prophet of falsehood and declare that his prophecy has not been fulfilled. These critics conveniently ignore the fact that there is a vast difference between a promise and a threat. If a person does not keep his promise, he is rightly regarded as guilty of breach of a solemn undertaking but if he does not carry into actual effect his threat, he cannot be accused of any breach of promise. On the contrary, it will be regarded as an act of generosity and kindness on his part not to have done so. According to Arabic idiom also, whereas the non-fulfilment of a promise is called a breach of promise, the non-fulfilment of threat is regarded as an act of generosity. The Arabs say الخلف فی الوعد عند العرب کذب وفی الوعید کرم i.e. the breach of promise is a lie but the non-fulfilment of a threat is an act of generosity. God is Merciful, and if a person repents, His Mercy demands that punishment should be averted from him, and in such a case it will be foolish to accuse the Prophet of falsehood. The words, and Allah knows best what He reveals, mean that God knows best what kind of sign is required to be shown under particular circumstances. He shows His signs according to the requirements of the time. If He sees that disbelievers have given up their evil course and are penitent, He refrains from punishing them and changes the form of the sign. In that case the threat of punishment is not carried out, and under such circumstances it is foolish to accuse the Prophet of falsehood. So the expression واذا بدلنا ایة مکان ایة would mean, When We avert or delay punishment on account of a change for the better on the part of those who are threatened with such punishment…

Taking the word ایة in the sense of Law, this expression would mean that when in certain matters the Law of Islam is found to differ from Laws previously revealed, disbelievers regard it as evidence of the Quran’s being a forgery. This meaning is in perfect harmony with the context. It is argued that when the Quran declares previous Laws to have been revealed by God, it should not have differed from them. But the admission that previous Laws have been revealed by God does not mean that none of their ordinances could be replaced by new ordinances. According to the Quran, the previous Laws were meant for particular peoples and for particular times. They were suited only to the requirements of the peoples for whom they were revealed. The Quran, on the other hand, constitutes a universal Law, meant for all peoples and all times, and therefore if it is found to contain certain teachings which differ from the teachings of previously revealed Scriptures, that is no evidence of the Quran’s being a forgery. On the other hand, it is but natural and necessary that the perfect and universal Law—the Quran—should differ in some of its ordinances from temporary and provisional Laws previously revealed.

It must be clearly understood that the verse contains no reference to the abrogation of any of the verses of the Quran. The Holy Prophet has not been reported to have ever declared any verse of the Quran to have been abrogated by another verse. Nor are there any verses in the Quran which clash with other parts of the Book and which may therefore have to be regarded as abrogated. All parts of the Quran support and corroborate one another. Moreover, there is nothing in the context to suggest any reference to the abrogation theory.

It is also worth remembering that the passage under comment was revealed in Mecca. In fact, the whole Surah belongs to the Meccan period. And the Surahs of the Meccan period deal with teachings pertaining to morals and matters of belief, and about these there can be no question of abrogation or revocation.

اردو ترجمہ مودودی

جب ہم ایک آیت کی جگہ دوسری آیت نازل کرتے ہیں اور اللہ بہتر جانتا ہے کہ وہ کیا نازل کرے تو یہ لوگ کہتے ہیں کہ تم یہ قرآن خو د گھڑ تے ہو اصل بات یہ ہے کہ اِن میں سے اکثر لوگ حقیقت سے ناواقف ہیں

English - Sahih

And when We substitute a verse in place of a verse - and Allah is most knowing of what He sends down - they say, "You, [O Muhammad], are but an inventor [of lies]." But most of them do not know.

اردو ترجمہ احمد علی

اورجب ہم ایک آیت کی جگہ دوسری بدلتے ہیں اور الله خوب جانتا ہے جو اتارتا ہے تو کہتے ہیں کہ تو بنا لاتا ہے یہ بات نہیں لیکن اکثر ان میں سے نہیں سمجھتے

English - Talal Itani

And when We substitute a Verse (in) place (of) a Verse, and Allah - (is) most knowing of what He sends down they say, "Only you (are) an inventor." Nay, most of them (do) not know.

Chinese Commentary ^*

Cross Refs:

c

2:107.

689

这个意思是: “当我因为那些受到惩罚威胁的人变好而免予或延迟对他们的惩罚时。” 这并不指要废除 «古兰经» 中的任何一节经文。在 «古兰经» 中, 没有一节经文是与其他一节经文不一致的, 因而被认为要废除的。«古兰经» 所有经文都是相互证实的。此节经文的上下文中没有提出要废除任何经文的资料。

اردہ تفصیرِ صغیر نوٹس ^*

English - Arberry

And when We exchange a verse in the place of another verse and God knows very well what He is sending down -- they say, 'Thou art a mere forger!' Nay, but the most of them have no knowledge.

English - Maududi

Whenever We replace one verse by another verse - and Allah knows what He should reveal - they are wont to say: "You are nothing but a fabricator (who has invented the Qur'an)." The fact is that most of them are ignorant of the Truth.

English - Ahmed Ali

When We replace a message with another -- and God knows best what He reveals -- they say: "You have made it up;" yet most of them do not know.

English - Yusuf Ali

When We substitute one revelation for another,- and Allah knows best what He reveals (in stages),- they say, "Thou art but a forger": but most of them understand not.

English - Five Volume Commentary ^*

Cross Refs:

c

2:107.

1902

Commentary:

Before proceeding to explain this verse it is necessary to understand the real meaning of the word ایة which, primarily means "a sign". Unless there is something in the context to show that a word is taken in any of its secondary senses, we must take it in its primary sense. The verses of the Quran are called ایات (signs) because every one of them constitutes a sign of guidance. The preceding verses spoke of the punishments which were in store for disbelievers. This fact lends support to the view that the word ایة is here used in its original sense, viz. in the sense of a sign. Now the fulfilment of the prophecies of punishment depends on the attitude of those concerning whom they are made. If they are obstinate and persist in rejecting the signs of God, the threatened punishment overtakes them. But if they show repentance it is averted, deferred or delayed, for God is Merciful and His attribute of Mercy predominates over all His other attributes. The case of the people of Jonah is a well-known instance for understanding the nature and purpose of the prophecies of punishment. Jonah predicted destruction of the people of Nineveh, but they repented and renounced their evil ways. So God had mercy on them and averted the impending punishment (10:99), and in place of the sign of punishment, He showed a sign of mercy. On such occasions, i.e. when God averts or delays a predicted punishment in consonance with His attribute of Mercy, the sons of darkness accuse their Prophet of falsehood and declare that his prophecy has not been fulfilled. These critics conveniently ignore the fact that there is a vast difference between a promise and a threat. If a person does not keep his promise, he is rightly regarded as guilty of breach of a solemn undertaking but if he does not carry into actual effect his threat, he cannot be accused of any breach of promise. On the contrary, it will be regarded as an act of generosity and kindness on his part not to have done so. According to Arabic idiom also, whereas the non-fulfilment of a promise is called a breach of promise, the non-fulfilment of threat is regarded as an act of generosity. The Arabs say الخلف فی الوعد عند العرب کذب وفی الوعید کرم i.e. the breach of promise is a lie but the non-fulfilment of a threat is an act of generosity. God is Merciful, and if a person repents, His Mercy demands that punishment should be averted from him, and in such a case it will be foolish to accuse the Prophet of falsehood. The words, and Allah knows best what He reveals, mean that God knows best what kind of sign is required to be shown under particular circumstances. He shows His signs according to the requirements of the time. If He sees that disbelievers have given up their evil course and are penitent, He refrains from punishing them and changes the form of the sign. In that case the threat of punishment is not carried out, and under such circumstances it is foolish to accuse the Prophet of falsehood. So the expression واذا بدلنا ایة مکان ایة would mean, When We avert or delay punishment on account of a change for the better on the part of those who are threatened with such punishment…

Taking the word ایة in the sense of Law, this expression would mean that when in certain matters the Law of Islam is found to differ from Laws previously revealed, disbelievers regard it as evidence of the Quran’s being a forgery. This meaning is in perfect harmony with the context. It is argued that when the Quran declares previous Laws to have been revealed by God, it should not have differed from them. But the admission that previous Laws have been revealed by God does not mean that none of their ordinances could be replaced by new ordinances. According to the Quran, the previous Laws were meant for particular peoples and for particular times. They were suited only to the requirements of the peoples for whom they were revealed. The Quran, on the other hand, constitutes a universal Law, meant for all peoples and all times, and therefore if it is found to contain certain teachings which differ from the teachings of previously revealed Scriptures, that is no evidence of the Quran’s being a forgery. On the other hand, it is but natural and necessary that the perfect and universal Law—the Quran—should differ in some of its ordinances from temporary and provisional Laws previously revealed.

It must be clearly understood that the verse contains no reference to the abrogation of any of the verses of the Quran. The Holy Prophet has not been reported to have ever declared any verse of the Quran to have been abrogated by another verse. Nor are there any verses in the Quran which clash with other parts of the Book and which may therefore have to be regarded as abrogated. All parts of the Quran support and corroborate one another. Moreover, there is nothing in the context to suggest any reference to the abrogation theory.

It is also worth remembering that the passage under comment was revealed in Mecca. In fact, the whole Surah belongs to the Meccan period. And the Surahs of the Meccan period deal with teachings pertaining to morals and matters of belief, and about these there can be no question of abrogation or revocation.

English - Short Commentary Notes ^*

Cross Refs:

d

2:107.

1577

The meaning is: "When We avert or delay punishment on account of a change for the better on the part of those who are threatened with it." There is no reference here to the abrogation of any of the verses of the Qur’an. There is no verse in the Qur’an which clashes with any other verse of the Book and which may therefore have to be regarded as abrogated. All parts of the Qur’an support and corroborate one another. There is nothing in the context either to suggest any reference to the idea of abrogation.

English - Pickthall

And when We put a revelation in place of (another) revelation, - and Allah knoweth best what He revealeth - they say: Lo! thou art but inventing. Most of them know not.

English - Muhammad Ali ^ra

And when We change a message for a message -- and Allah knows best what He reveals -- they say: Thou art only a forger. Nay, most of them know not.

English - Sir Muhammad Zafrullah Khan ^ra

When We substitute in the Quran one Commandment in place of another in older scriptures (and Allah knows best the appropriateness of that which He reveals) they say: Thou art but a fabricator. Nay, but most of them know not.

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