(Say): "Then should I seek (the source of) law elsewhere than God, when it is He who has revealed this Book to you, which distinctly explains (everything)?" Those to whom We have given the Book know it has been sent by your Lord in truth. So be not a sceptic.
“So shall I seek the command other than that of Allah, whereas it is He Who has sent down the detailed Book towards you?” And those whom We gave the Book know that this is the truth sent down from your Lord, so O listener, (followers of this Prophet) do not ever be of those who doubt.
What, shall I seek after any judge but God? For it is He who sent down to you the Book well-distinguished; and those whom We have given the Book know it is sent down from thy Lord with the truth; so be not thou of the doubters.
[say thou:] "Am I, then, to look unto anyone but God for judgment [as to what is right and wrong], when it is He who has bestowed upon you from on high this divine writ, clearly spelling out the truth?" And those unto whom We have vouchsafed revelation aforetime know that this one, too, has been bestowed from on high, step by step, by thy Sustainer. Be not, then, among the doubters-
Say thou: shall I then seek as judge other than Allah, when it is He who hath sent down toward you the Book detailed? And those whom We vouchsafed the book know that it hath been revealed by thy Lord in truth; so be thou not of the doubters.
[Say (O Muhammad SAW)] "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book (The Quran), explained in detail." Those unto whom We gave the Scripture [the Taurat (Torah) and the Injeel (Gospel)] know that it is revealed from your Lord in truth. So be not you of those who doubt.
“Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?” Those to whom We gave the Book know that it is the truth revealed from your Lord. So do not be of those who doubt.
Shall I look upon anyone apart from Allah for judgement when it is He Who has revealed to you the Book in detail? And those whom We gave the Book (before you) know that this (Book) has been revealed in truth by your Lord. Do not, then, be among the doubters.
[Say:] "Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book, explained in detail." Those unto whom We gave the Scripture know that it is revealed from your Lord in truth. So be not you of those who doubt.
Shall I seek other than Allah for judge, when He it is Who hath revealed unto you (this) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know that it is revealed from thy Lord in truth. So be not thou (O Muhammad) of the waverers.
[Say,] ‘Shall I seek a judge other than Allah, while it is He who has sent down to you the Book, well-elaborated?’ Those whom We have given the Book know that it has been sent down from your Lord with the truth; so do not be one of the skeptics.
Should I seek a judge other than Allah when it is He who has sent down the well distinguished Book for you? Those to whom We have given the Book know that it is the truth sent down from your Lord, so do not be among the doubters.
[Say], "Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?" And those to whom We [previously] gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.
(Muhammad), say, "Should I seek any judge other than God? It is He Who has revealed this Book (Quran) to you with all its intricate details." Those to whom We have given the Bible know that the Quran has been revealed to you from your Lord in all Truth. Thus, you (people) must have no doubts about it.
Shall I then seek a judge other than Allah? And He it is Who has revealed to you the Book (which is) made plain; and those whom We have given the Book know that it is revealed by your Lord with truth, therefore you should not be of the disputers.
Afaghayra All<u>a</u>hi abtaghee <u>h</u>akaman wahuwa alla<u>th</u>ee anzala ilaykumu alkit<u>a</u>ba mufa<u>ss</u>alan wa<b>a</b>lla<u>th</u>eena <u>a</u>tayn<u>a</u>humu alkit<u>a</u>ba yaAAlamoona annahu munazzalun min rabbika bi<b>a</b>l<u>h</u>aqqi fal<u>a</u> takoonanna mina almumtareen<b>a</b>
Should I seek a judge other than God, when it is He who has revealed the Book, clearly explained. Those to whom We gave the Book earlier know that it is the truth revealed by your Lord. Therefore, have no doubts.
Say: "Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt.
أَفَغَيْرَ ٱللَّهِ أَبْتَغِى حَكَمًا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيْكُمُ ٱلْكِتَٰبَ مُفَصَّلًا وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٌ مِّن رَّبِّكَ بِٱلْحَقِّ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
Say, O Messenger, to these idolaters who worship others together with Allah: Does it make sense for me to accept anyone other than Allah as a judge between us whilst Allah is the One Who has revealed the Qur’ān which sufficiently explains everything. The Jews, to whom I gave the Torah, and the Christians, to whom I gave the Gospel, know that the Qur’ān has been revealed to you, because the proof of that is found in their scriptures. So do not be of those who doubt about what I revealed to you.
Say, O Messenger, to these idolaters who worship others together with Allah: Does it make sense for me to accept anyone other than Allah as a judge between us whilst Allah is the One Who has revealed the Qur’ān which sufficiently explains everything. The Jews, to whom I gave the Torah, and the Christians, to whom I gave the Gospel, know that the Qur’ān has been revealed to you, because the proof of that is found in their scriptures. So do not be of those who doubt about what I revealed to you.
<p>Commentary</p><p>Mentioned in previous verses was the obstinate attitude of the disbelievers of Makkah against the veracity of the Qur'an and the Prophet of Islam ﷺ . Despite having seen signs and miracles proving their truth, they remained adamant, event went on to demand miracles of their choice before they could believe. The Qur'an answered this illogical argumentation by saying that the manifestation of miracles they demanded was easy for Allah, but those who were demanding them were obstinate people who would see them yet continue in their wickedness. When they do so, Divine Law will take over, as a result of which, they shall be over-run with mass punishment. That is why the Holy Prophet in his universal mercy, refused to oblige them. He asked them to ponder over the miracles, signs and proofs they have already seen.</p><p>The present verses carry evidences which clearly prove the veracity of the Qur'an and that it is the Divine Word.</p><p>The substance of what has been said in the first verse (114) is: The difference between you and me is in the case of my being a prophet and messenger of Allah. I claim it and you deny it. But, this case has already been decided by the Judge of judges in my favour in a way that the miracle of the Qur'an itself is more than sufficient a proof of the truth of my claim. This is the same Qur'an which has challenged the nations of the world to come forward - if they doubt its being the Word of Allah - and make a small Surah or 'Ayah to match this Word. Even the eloquent Arabs failed to meet this challenge. Then, there were those opposing Islam, Qur'an and the Prophet of Islam ﷺ enblock at the cost of their lives, properties and honour, even not one from among them rose with one single 'Ayah which would match the words of the miraculous Qur'an. Was this open miracle not good enough to make one accept the truth that a total Ummiyy who was never taught by anyone was reciting what had left Arabia and the world at large wondering? This is a case already decided in the Court of the Judge of all judges - that Muhammad ﷺ is a true Rasul of Allah and the Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.</p><p>It was regarding this that it was said in the first verse (114): أَفَغَيْرَ‌ اللَّـهِ أَبْتَغِي حَكَمًا (So, is it someone apart from Allah that I should seek as judge). In other words, it means: ` Do you want that I should, after this decision (of Allah Ta` ala to reveal the Qur'an to me), go and look for a judge other than Him? This is impossible. Following that - given there are some particular qualities of the Holy Qur'an which are by themselves the proof of the Qur'an being true and the Word of Allah. For example, it was said: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while He has sent down to you the Book with details) which describes four special perfections of the Qur'an, that is: (1) It has been sent down from Allah Ta ala; (2) It is perfect, miraculous, unchallenged and inimitable; (3) All matters of principle have been given in clear details; and (4) Before the Qur'an, the People of the Book, the Jews and the Christians knew for sure that the Qur'an is the true Word of Allah. Then, those who had regard for truth, said so while those who were hostile would not say so despite that they were sure about it.</p><p>After the description of these four qualities of the Holy Qur'an, the address is to the Holy Prophet ﷺ : فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِ‌ينَ (So, never be one of those who are suspicious). It means that in the presence of such clear proofs, there is no room for doubt. It is obvious that the Holy Prophet ﷺ was never one of those who were in doubt, nor he could be, as confirmed by his saying reported in Tafsir Ibn Kathir: "Neither I ever doubted, nor I ever asked." This tells us that, though in terms of the words, the address is to the Holy Prophet ﷺ but, in reality, the purpose is to make others hear it. That it has been ascribed to him is a manner in which the aim is to lay emphasis on and heighten the effect of the command - in the sense: ` when this has been said to the Holy Prophet	ﷺ who would have the audacity to entertain any doubt?'</p>
CommentaryMentioned in previous verses was the obstinate attitude of the disbelievers of Makkah against the veracity of the Qur'an and the Prophet of Islam ﷺ . Despite having seen signs and miracles proving their truth, they remained adamant, event went on to demand miracles of their choice before they could believe. The Qur'an answered this illogical argumentation by saying that the manifestation of miracles they demanded was easy for Allah, but those who were demanding them were obstinate people who would see them yet continue in their wickedness. When they do so, Divine Law will take over, as a result of which, they shall be over-run with mass punishment. That is why the Holy Prophet in his universal mercy, refused to oblige them. He asked them to ponder over the miracles, signs and proofs they have already seen.The present verses carry evidences which clearly prove the veracity of the Qur'an and that it is the Divine Word.The substance of what has been said in the first verse (114) is: The difference between you and me is in the case of my being a prophet and messenger of Allah. I claim it and you deny it. But, this case has already been decided by the Judge of judges in my favour in a way that the miracle of the Qur'an itself is more than sufficient a proof of the truth of my claim. This is the same Qur'an which has challenged the nations of the world to come forward - if they doubt its being the Word of Allah - and make a small Surah or 'Ayah to match this Word. Even the eloquent Arabs failed to meet this challenge. Then, there were those opposing Islam, Qur'an and the Prophet of Islam ﷺ enblock at the cost of their lives, properties and honour, even not one from among them rose with one single 'Ayah which would match the words of the miraculous Qur'an. Was this open miracle not good enough to make one accept the truth that a total Ummiyy who was never taught by anyone was reciting what had left Arabia and the world at large wondering? This is a case already decided in the Court of the Judge of all judges - that Muhammad ﷺ is a true Rasul of Allah and the Qur'an is the Kalam (Word) of Allah Jalla Sha'nuhu.It was regarding this that it was said in the first verse (114): أَفَغَيْرَ‌ اللَّـهِ أَبْتَغِي حَكَمًا (So, is it someone apart from Allah that I should seek as judge). In other words, it means: ` Do you want that I should, after this decision (of Allah Ta` ala to reveal the Qur'an to me), go and look for a judge other than Him? This is impossible. Following that - given there are some particular qualities of the Holy Qur'an which are by themselves the proof of the Qur'an being true and the Word of Allah. For example, it was said: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا (while He has sent down to you the Book with details) which describes four special perfections of the Qur'an, that is: (1) It has been sent down from Allah Ta ala; (2) It is perfect, miraculous, unchallenged and inimitable; (3) All matters of principle have been given in clear details; and (4) Before the Qur'an, the People of the Book, the Jews and the Christians knew for sure that the Qur'an is the true Word of Allah. Then, those who had regard for truth, said so while those who were hostile would not say so despite that they were sure about it.After the description of these four qualities of the Holy Qur'an, the address is to the Holy Prophet ﷺ : فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِ‌ينَ (So, never be one of those who are suspicious). It means that in the presence of such clear proofs, there is no room for doubt. It is obvious that the Holy Prophet ﷺ was never one of those who were in doubt, nor he could be, as confirmed by his saying reported in Tafsir Ibn Kathir: "Neither I ever doubted, nor I ever asked." This tells us that, though in terms of the words, the address is to the Holy Prophet ﷺ but, in reality, the purpose is to make others hear it. That it has been ascribed to him is a manner in which the aim is to lay emphasis on and heighten the effect of the command - in the sense: ` when this has been said to the Holy Prophet	ﷺ who would have the audacity to entertain any doubt?'
<div class="text_uthmani arabic">أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً</div><p>(Shall I seek a judge other than Allah...) between you and I, </p><div class="text_uthmani arabic">وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً</div><p>(while it is He Who has sent down unto you the Book, explained...) in detail, </p><div class="text_uthmani arabic">وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ</div><p>(and those unto whom We gave the Scripture) the Jews and the Christians, </p><div class="text_uthmani arabic">يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ</div><p>(know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, </p><div class="text_uthmani arabic">فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ</div><p>(So be not you of those who doubt.) is similar to His other statement, </p><div class="text_uthmani arabic">فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ </div><p>(So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said, </p><div class="text_uthmani arabic">وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً</div><p>(And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, </p><div class="text_uthmani arabic">يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ</div><p>(He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah. </p><div class="text_uthmani arabic">لاَ مُبَدِّلَ لِكَلِمَـتِهِ</div><p>(None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, </p><div class="text_uthmani arabic">وَهُوَ السَّمِيعُ</div><p>(And He is the All-Hearer,) Hearing, His servants' statements, </p><div class="text_uthmani arabic">الْعَلِيمُ</div><p>(The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds. </p>
أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً(Shall I seek a judge other than Allah...) between you and I, وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً(while it is He Who has sent down unto you the Book, explained...) in detail, وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ(and those unto whom We gave the Scripture) the Jews and the Christians, يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ(know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ(So be not you of those who doubt.) is similar to His other statement, فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said, وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً(And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ(He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah. لاَ مُبَدِّلَ لِكَلِمَـتِهِ(None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, وَهُوَ السَّمِيعُ(And He is the All-Hearer,) Hearing, His servants' statements, الْعَلِيمُ(The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds. 