Verse 2:146 | inQuran

English - Hazrat Molavi Sher Ali ^ra

And even if thou shouldst bring every Sign to those who have been given the Book, they would never follow thy Qiblah; nor wouldst thou follow their Qiblah; nor would some of them follow the Qiblah of others. And if thou shouldst follow their desires after the knowledge that has come to thee, then thou shalt surely be of the transgressors.

English - Five Volume Translation

And even if thou shouldst bring every Sign to those who have been given the Book, [a]they would never follow thy Qiblah; nor wouldst thou follow their Qiblah; nor would some of them follow the Qiblah of others. [b]And if thou shouldst follow their desires after the knowledge that has come to thee, then thou shalt surely be of the transgressors.[152]

109:3, 7.

6:57; 13:38.

Commentary:

This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.

The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.

The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.

English - Short Commentary Translation

And even if thou shouldst bring every Sign to those who have been given the Book, [a]they would never follow thy Qiblah nor wouldst thou follow their Qiblah, nor would some of them follow the Qiblah of others.[168] [b]And if thou shouldst follow their desires after the knowledge that has come to thee, then thou shalt surely be of the transgressors.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

اور اگر تُو ان لوگوں کے پاس جنہیں کتاب دی گئی تھی ہر ایک نشان بھی لے آتا تب بھی وہ تیرے قبلہ کی پیروی نہ کرتے۔ اور نہ ہی تُو ان کے قبلہ کی پیروی کرنے والا ہے۔ اور اُن میں سے بعض، بعض دوسروں کے قبلے کی بھی پیروی نہیں کرتے۔ اور اگر تُو اس کے بعد بھی کہ علم تیرے پاس آ چکا ہے ان کی خواہشات کی پیروی کرے گا تو ضرور ظالموں میں سے ہو جائے گا۔

French

Et même si tu apportais tous les Signes à ceux à qui le Livre a été donné, ils ne suivraient jamais ta Qiblah, et toi non plus tu ne suivrais leur Qiblah et entre eux les uns ne suivraient pas la Qiblah des autres. Et si, après la connaissance qui t’est parvenue, tu suivais leurs désirs, tu serais alors sûrement du nombre des transgresseurs.

German

Und brächtest du denen, welchen die Schrift gegeben ward, auch jegliches Zeichen, sie würden nie deiner Qibla folgen; und auch du könntest nicht ihrer Qibla folgen, noch würde ein Teil von ihnen der Qibla anderer folgen. Folgtest du aber nach allem, was dir an Kenntnis zuteil ward, doch ihren Wünschen, dann wärest du wahrlich unter den Ungerechten.

Chinese

即使你把一切迹象都带给有经的人, [a]他们也绝不跟从你的朝向, 你也绝不会跟从他们的朝向。而且他们一些人也不跟从另一些人的朝向。[b]如果你在获得知识以后, 仍然随从他们的私欲, 那么, 你必将成为不义的人。

Italian

E anche se tu dessi ogni segno a coloro a cui è stato dato il libro, essi non seguirebbero mai la tua Qibla, né seguiresti tu la loro Qibla, né qualcuno di essi seguirebbe la Qibla di altri. E se tu cedessi ai loro desideri dopo la conoscenza che ti è giunta, invero tu saresti tra i trasgressori.

Spanish

Y aunque mostraras todos los Signos a quienes se dio el Libro, nunca seguirán tu Kibla; ni tú seguirás la Kibla de ellos; ni tampoco ninguno de ellos seguiría la Kibla de los demás. Y si siguieras sus deseos después del conocimiento que te ha sido dado, entonces te contarías ciertamente entre los transgresores.

اردو تفسیرِ صغیر

اور جن لوگوں کو (تم سے پہلے) کتاب دی گئی ہے اگر تو ان کے پاس ہر ایک (طرح کا) نشان (بھی) لے آئے (تو بھی) وہ تیرے قبلہ کی پیروی نہ کریں گے اور نہ تو ان کے قبلہ کی پیروی کر سکتا ہے اور نہ ان میں سے کوئی (فریق) دوسرے (فریق) کے قبلہ کی پیروی[1] کرے گا اور (اے مخاطب)! اگراس کے بعد بھی کہ تیرے پاس (الٰہی) علم آچکا ہے تو نے ان کی خواہشات کی پیروی کی تو یقیناً اس صورت میں تو ظالموں میں (شمار) ہوگا۔

اردو ترجمہ مودودی

تم ان اہل کتاب کے پاس خواہ کوئی نشانی لے آؤ، ممکن نہیں کہ یہ تمہارے قبلے کی پیروی کرنے لگیں، اور نہ تمہارے لیے یہ ممکن ہے کہ ان کے قبلے کی پیروی کرو، اور ان میں سے کوئی گروہ بھی دوسرے کے قبلے کی پیروی کے لیے تیار نہیں ہے، او ر اگر تم نے اس علم کے بعد جو تمہارے پاس آ چکا ہے، ان کی خواہشات کی پیروی کی، تو یقیناً تمہارا شمار ظالموں میں ہوگا

English - Sahih

And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.

اردو ترجمہ احمد علی

اور اگر آپ ان کے سامنے تمام دلیلیں لے آئيں جنہیں کتاب دی گئی تو بھی وہ آپ کے قبلے کو نہیں مانیں گے اور نہ آپ ہی ان کے قبلہ کو ماننے والے ہیں اور نہ ان میں کوئی دوسرے قبلہ کو ماننے والا ہے اور اگر آپ ان کی خواہشوں کی پیروی کریں گے بعد اس کے کہ آپ کے پاس علم آ چکا تو بے شک آپ بھی تب ظالموں میں سے ہوں گے

English - Talal Itani

And even if you come (to) those who were given the Book with all (the) signs, not they would follow your direction of prayer, and not (will) you (be) a follower (of) their direction of prayer. And not some of them (are) followers (of the) direction of prayer (of each) other. And if you followed their desires from after [what] came to you of the knowledge, indeed, you (would) then (be) surely among the wrongdoers.

Chinese Commentary ^*

Cross Refs:

a

109:3, 7.

b

6:57; 13:38.

اردہ تفصیرِ صغیر نوٹس ^*

1

عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔

یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے

English - Arberry

Yet if thou shouldst bring to those that have been given the Book every sign, they will not follow thy direction; thou art not a follower of their direction, neither are they followers of one another's direction. If thou followest their caprices, after the knowledge that has come to thee, then thou wilt surely be among the evildoers

English - Maududi

Even though you may show every kind of sign to the people of the Book, they will not adopt your giblah, nor are you going to adopt their giblah; nor will any of them adopt the giblah of the other; therefore if, after the knowledge you have received, you follow their desires, you will certainly be counted among the transgressors.

English - Ahmed Ali

Even though you bring all the proof to the people of the Book they will not face the direction you turn to, nor you theirs, nor will they follow each other's direction. And if you follow their whims after all the knowledge that has reached you, then surely you will be among transgressors.

English - Yusuf Ali

Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong.

English - Five Volume Commentary ^*

Cross Refs:

a

109:3, 7.

b

6:57; 13:38.

152

Commentary:

This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.

The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.

The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.

English - Short Commentary Notes ^*

Cross Refs:

a

109:3, 7.

b

6:57; 13:38.

168

This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.

English - Pickthall

And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers.

English - Muhammad Ali ^ra

And even if thou shouldst bring to those who have been given the Book every sign they would not follow thy qiblah, nor canst thou be a follower of their qiblah, neither are they the followers of each other´s qiblah. And if thou shouldst follow their desires after the knowledge that has come to thee, then thou wouldst indeed be of the wrongdoers.

English - Sir Muhammad Zafrullah Khan ^ra

Even if thou shouldst produce every kind of Sign before those who have been given the Book, they would never follow thy Qibla, nor canst thou follow their Qibla; nor would some of them follow the Qibla of the others. If thou shouldst follow their desires after the knowledge that has been vouchsafed to thee, then thou shalt surely be of the transgressors.

Verse 146

View Aspects

Explore Context

Related Topics

Verse Morphology

Explore Topics

Explore Roots