یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَتۡکُمۡ مَّوۡعِظَۃٌ مِّنۡ رَّبِّکُمۡ وَ شِفَآءٌ لِّمَا فِی الصُّدُوۡرِ ۬ۙ وَ ہُدًی وَّ رَحۡمَۃٌ لِّلۡمُؤۡمِنِیۡنَ ﴿۵۸﴾
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَتۡكُم مَّوۡعِظَةٞ مِّن رَّبِّكُمۡ وَشِفَآءٞ لِّمَا فِي ٱلصُّدُورِ وَهُدٗى وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ
English
O mankind! there has indeed come to you an exhortation from your Lord and a cure for whatever disease there is in the hearts, and a guidance and a mercy to the believers.
English Short Commentary
O mankind! there indeed has come to you an Exhortation[1271] from your Lord and a healing for whatever disease there is in the hearts, and [c]a guidance and a mercy to the believers.
1271. The Qur’an is Mau‘izah, for, (a) it contains teachings which proceed from a genuine desire to impart good counsel; (b) its teaching is calculated deeply to affect and touch the human heart; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to moral reformation and success in life. (close)
English Five Volume Commentary
O mankind! There has come to you an exhortation from your Lord and a cure for whatever disease there is in the hearts, and [b]a guidance and a mercy to the believers.[1333]
1333. Important Words:
موعظة (an exhortation) is derived from وعظ. They say وعظه i.e. he reminded him of that which should soften his heart by the mention of reward or punishment; he exhorted or admonished or warned him; he gave him good advice or counsel; he reminded him of the results of affairs; he put him in fear. موعظة means, an exhortation or admonition or warning of the nature detailed above; sincere exhortation or warning; the exhortation which leads to repentance and reformation (Lane & Aqrab).
الصدور (the hearts) is the plural of الصدر which means, the breast, chest or bosom; the mind; the upper part of the front of a thing. Sometimes صدر is taken to signify the heart because it lies in the bosom (Lane & Aqrab).
Commentary:
The verse sheds some light on the secret of the Holy Prophet’s phenomenal success. It tells us that it was not due to vast armies, great riches or large numbers of followers, but to this excellent Book, the Quran, whose teaching cannot long be resisted and to which sooner or later man is bound to turn for guidance, for it is an "exhortation from your Lord" and a "cure for whatever disease there is in the hearts" as well as a "guidance and a mercy."
The Quran is موعظة (an exhortation), for: (a) it contains teachings which proceed from a genuine desire to impart good counsel, and when people see that the Prophet seeks no personal aggrandizement by promulgating these teachings but only their own good and their own welfare, they will not fail to be attracted to it; (b) the Quranic teaching is calculated to deeply affect and touch the human heart, and it lays so much stress on the love and fear of God that even the most hard-hearted man cannot remain unaffected by it; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to reformation and success.
The Quran, as the verse tells us, is also شفاء (cure) for all spiritual diseases and maladies. No matter how low a man may fall, there continues to arise in his mind a yearning for truth, a desire to know the reality of things; and it is when his mind is distracted by doubts and misgivings and he seeks satisfaction on questions concerning spiritual matters that the Quran comes to his rescue and dispels all his doubts, with the result that he becomes irresistibly drawn to it.
The Quran is also a "cure" for what is in the heart in the sense that it satisfies the cravings of the heart. It is in the nature of man that, when he reads about great spiritual men and learns how the great depths of religious teachings were disclosed to them, he is moved by the desire that what he believes in only as a matter of faith should become converted into a certainty and a matter of personal experience and that he should also realize what holy men in the past had realized. This is a desire which disquiets many a heart and those whose hearts are seized with this longing will find solace in this Book, and they will find therein the guidance which will lead them to God.
The Quran is also "a guidance and a mercy," which, besides other meanings, also signifies the means of rise and progress in the world. Some men are so dull of understanding that they cannot comprehend the value or depth or niceties of spiritual knowledge and the philosophy of religion. It is only the splendour of material progress that attracts their attention. For the satisfaction of such persons, God shows special material favours to those who believe in this Book.
The four points mentioned above led to the extraordinary success of Islam and, for that matter, to the success of all true religions. Those gifted with quick intelligence and true perception recognized the truth of Islam merely on finding that its teaching had the good of mankind as its only objective and that it had its basis in a sincere desire to see mankind directed to the right path. But those whose perceptive powers were less acute and less fine had their doubts satisfied by the rational arguments contained in the Quran. Those who were still slower to understand became convinced of the truth of Islam when they saw the great moral and spiritual change that its teaching brought about in the lives of its followers. And those possessed of the lowest or meanest understanding, whom riches and worldly progress alone could convince, saw the truth of Islam in the material glory and worldly grandeur that fell to the lot of its followers.
It may well be asked here what the Quran means by saying that it is a cure for whatever disease there is in the hearts, when it is the brain that is the source and fountain-head of all thoughts? In this respect it must be remembered that spiritual matters have a very deep and subtle connexion with the human heart. The experience of all spiritual men has established the fact that the heart is the seat of things pertaining to the spirit. But just as it is difficult to get a true knowledge of the soul and to ascertain the nature of its connexion with the body by material means, similarly, it is difficult to understand the connexion that exists between the soul and the human heart by the aid of physical laws. So in this matter we have naturally to rely on the testimony of those who have experience and their unanimous testimony is that the heart plays a great part in spiritual matters. This testimony is by no means inconsistent with the fact that the brain is the centre of thinking. It is quite possible that changes in the blood should have a bearing on the thoughts being good or bad, and as it is through the heart that the circulation of the blood is regulated, it is quite understandable that the heart should exercise a subtle influence on the thoughts of man. It is an admitted fact that food exercises a deep influence on man’s thoughts, and obviously this influence cannot be exercised except through the heart. In this sense, the heart may also be said to be the seat and source of thoughts. The Quran refers to this subject where it says: O ye Messengers, eat of the good and pure things and (as a result thereof) act righteously (23:52). (close)
اُردو
اے انسانو! یقیناً تمہارے پاس تمہارے ربّ کی طرف سے نصیحت کی بات آچکی ہے اِسی طرح جو (بیماری) سینوں میں ہے اس کی شفا بھی۔ اور مومنوں کے لئے ہدایت اور رحمت بھی۔
اُردو تفسیر صغیر
اے لوگو! تمہارے پاس تمہارے رب کی طرف سے یقیناً ایک ایسی کتاب آگئی ہے جو سراسر نصیحت ہے اور وہ (ہر) اس (بیماری) کے لئے جو سینوں میں (پائی جاتی) ہو شفا (دینے والی) ہے اور ایمان لانے والوں کے لئے ہدایت اور رحمت ہے۔
Français
Ô hommes ! Il vous est certainement venu de votre Seigneur une Exhortation et un remède contre toute maladie qui se trouve dans les poitrines et une direction et une miséricorde pour les croyants.
Español
¡Oh, humanidad! En verdad os ha llegado una exhortación de vuestro Señor y un remedio para cualquier enfermedad que haya en los corazones, así como una guía y misericordia para los creyentes.
Deutsch
O ihr Menschen! Nunmehr ist eine Ermahnung zu euch gekommen von eurem Herrn und eine Heilung für das, was in den Herzen sein mag, und eine Führung und Barmherzigkeit für die Gläubigen.
قُلۡ بِفَضۡلِ اللّٰہِ وَ بِرَحۡمَتِہٖ فَبِذٰلِکَ فَلۡیَفۡرَحُوۡا ؕ ہُوَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ ﴿۵۹﴾
قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ
English
Say, ‘All this is through the grace of Allah and through His mercy; therein, therefore, let them rejoice. That is better than what they hoard.’
English Short Commentary
Say, ‘All this is through the grace of Allah and through His mercy; therein, therefore, let them rejoice. [d]That is better than what they hoard.’
English Five Volume Commentary
Say, ‘All this is through the grace of Allah and through His mercy; therein, therefore, let them rejoice. [a]That is better than what they hoard.’[1334]
1334. Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse. (close)
اُردو
تُو کہہ دے کہ (یہ) محض اللہ کے فضل اور اس کی رحمت سے ہے۔ پس اس پر چاہئے کہ وہ بہت خوش ہوں۔ وہ اُس سے بہتر ہے جو وہ جمع کرتے ہیں۔
اُردو تفسیر صغیر
تو ان سے کہہ دے (کہ یہ سب کچھ) اللہ کے فضل اور اس کی رحمت سے (وابستہ) ہے پس اسی پر انہیں خوشی منانا چاہیے جو (مال) وہ جمع کر رہے ہیں اس سے یہ (نعمت کہیں) زیادہ بہتر ہے۔
Français
Dis : « Tout ceci est par la grâce d’Allāh et par Sa miséricorde ; qu’ils s’en réjouissent donc ! C’est mieux que ce qu’ils amassent. »
Español
Diles: “Todo esto es por la gracia de Al-lah y por Su misericordia; que se alegren, pues por ella. Esto es mejor que lo que atesoran”.
Deutsch
Sprich: "Durch die Gnade Allahs und durch Seine Barmherzigkeit; hieran denn mögen sie sich freuen. Das ist besser als das, was sie anhäufen."
قُلۡ اَرَءَیۡتُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ لَکُمۡ مِّنۡ رِّزۡقٍ فَجَعَلۡتُمۡ مِّنۡہُ حَرَامًا وَّ حَلٰلًا ؕ قُلۡ آٰللّٰہُ اَذِنَ لَکُمۡ اَمۡ عَلَی اللّٰہِ تَفۡتَرُوۡنَ ﴿۶۰﴾
قُلۡ أَرَءَيۡتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزۡقٖ فَجَعَلۡتُم مِّنۡهُ حَرَامٗا وَحَلَٰلٗا قُلۡ ءَآللَّهُ أَذِنَ لَكُمۡۖ أَمۡ عَلَى ٱللَّهِ تَفۡتَرُونَ
English
Say, ‘Have you considered that Allah sent down provision to you, then you made some of it unlawful and some lawful?’ Say, ‘Has Allah permitted you that or do you invent lies against Allah?’
English Short Commentary
Say, ‘Have you ever considered that Allah has sent down provision for you, [e]then you make some of it unlawful and some lawful?’[1272] Say, ‘Has Allah permitted you that, or do you invent lies against Allah?’
1272. Eating and drinking are the primary needs of man and it is the first duty of a religion to guide him in this respect. It stands to reason, however, that there should be some medical, moral or religious grounds for declaring some things as lawful and others as unlawful. Islam has provided necessary teachings in this regard. (close)
English Five Volume Commentary
Say, ‘Have you considered that Allah sent down provision to you, [b]then you made some of it unlawful and some lawful?’ Say, ‘Has Allah permitted you that or do you invent lies against Allah?’[1335]
1335. Commentary:
In v. 58, it was stated that the Holy Prophet has been given a Book which possesses the power to remove doubts and misgivings. In proof of this claim the Quran in the present verse refers to a rule of conduct which people before Islam observed with regard to eatables, merely because it came to them from their forefathers, though reason revolted against it. Eating and drinking is one of the primary needs of mankind and it is the first duty of a religion to guide men in this respect. Before the advent of Islam, however, the world possessed no right guidance on this subject. Men followed no fixed principle or law, declaring one thing lawful and another unlawful as they desired. It stands to reason, however, that there should be some medical, moral or religious grounds for the declaration of some things as lawful and others as unlawful. An arbitrary classification into clean and unclean things without valid reason is to belie God’s creation. There are sure to arise doubts in the minds of men with regard to such arbitrary classification, and only that religion can successfully remove such doubts which lays down and expounds definite laws and regulations with regard to eatables. Islam has clearly done that. So it excels other religions in this respect also that it has laid down definite laws and regulations according to which things belonging to a certain category are treated as lawful and clean and those belonging to another category as unlawful and unclean, and has not laid down its teachings in an arbitrary manner. (close)
اُردو
تُو کہہ دے کیا تم غور نہیں کرتے کہ اللہ نے تمہارے لئے جو رزق اتارا ہے اس میں سے تم نے خود ہی حرام اور حلال بنا لئے ہیں۔ تُو (ان سے) پوچھ کہ کیا اللہ نے تمہیں (ان باتوں کی) اجازت دی ہے یا تم محض اللہ پر افترا باندھ رہے ہو۔
اُردو تفسیر صغیر
تو (ان سے) کہہ (کہ) کیا تم نے اس بات کو (بھی کبھی سوچ کر) دیکھا ہے کہ اللہ نے تمہارے لئے (آسمان سے) رزق اتارا ہے پھر تم نے اس میں سے (کچھ) حرام اور (کچھ) حلال ٹھہرا دیا ہے تو (ان سے) کہہ (کہ) کیا اللہ نے تمہیں (اس بات) کی اجازت دی ہے یا تم اللہ پر (محض) افترا کرتے ہو۔
Français
Dis : « Avez-vous considéré qu’Allāh a fait descendre pour vous des provisions et dont vous avez rendu les unes illicites et les autres licites ? » Dis : « Est-ce Allāh qui vous l’a permis, ou inventez-vous des mensonges contre Allāh ? »
Español
Diles: “¿Os habéis dado cuenta de que Al-lah os envió provisiones y uego hicisteis que algunas de ellas fuesen ilícitas y otras lícitas?”. Diles: “¿Os ha permitido Al-lah eso o inventáis mentiras contra Al-lah?”.
Deutsch
Sprich: "Habt ihr bedacht, dass Allah euch Nahrung hinabgesandt hat, ihr aber machtet (etwas) davon unerlaubt und (anderes) erlaubt?" Sprich: "Hat Allah euch (das) gestattet oder erfindet ihr Lügen wider Allah?"
وَ مَا ظَنُّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ یَوۡمَ الۡقِیٰمَۃِ ؕ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَشۡکُرُوۡنَ ﴿٪۶۱﴾
وَمَا ظَنُّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ يَوۡمَ ٱلۡقِيَٰمَةِۗ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَشۡكُرُونَ
English
What think those who invent lies against Allah of the Day of Resurrection? Surely, Allah is gracious towards mankind, but most of them are not thankful.
English Short Commentary
What think those who invent lies against Allah of the Day of Resurrection? Surely, [a]Allah is Gracious towards mankind, but most of them are not thankful.
English Five Volume Commentary
What think those who invent lies against Allah of the Day of Resurrection? Surely, [a]Allah is gracious towards mankind, but most of them are not thankful.[1336]
1336. Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail. (close)
اُردو
اور وہ لوگ جو اللہ پر جھوٹ گھڑتے ہیں قیامت کے دن ان کی کیا سوچ ہوگی۔ یقیناً اللہ لوگوں پر بہت فضل کرنے والا ہے لیکن ان میں سے اکثر شکر ادا نہیں کرتے۔
اُردو تفسیر صغیر
اور جو لوگ اللہ پر جھوٹ باندھتے ہیں ان کا قیامت کے دن کے متعلق کیا خیال ہے۔ اللہ لوگوں پر یقیناً (بہت ہی بڑے) انعام کرنے والا ہے۔ مگر ان میں سے اکثر (لوگ) شکر نہیں کرتے۔
Français
Ceux qui inventent des mensonges contre Allāh, que pensent-ils du Jour de la Résurrection ? Assurément, Allāh est Seigneur de grâce pour les hommes, mais la plupart d’entre eux ne sont pas reconnaissants.
Español
¿Qué piensan quienes inventan mentiras contra Al-lah sobre el Día de la Resurrección? En verdad, Al-lah es Clemente para la humanidad, pero la mayoría de ellos no son agradecidos.
Deutsch
Was denken wohl jene, die Lügen wider Allah erfinden, über den Tag der Auferstehung? Wahrlich, Allah ist gnadenvoll gegen die Menschen, jedoch die meisten von ihnen sind nicht dankbar.
وَ مَا تَکُوۡنُ فِیۡ شَاۡنٍ وَّ مَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّ لَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ ؕ وَ مَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَ لَا فِی السَّمَآءِ وَ لَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَ لَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ ﴿۶۲﴾
وَمَا تَكُونُ فِي شَأۡنٖ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٖ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٰلِكَ وَلَآ أَكۡبَرَ إِلَّا فِي كِتَٰبٖ مُّبِينٍ
English
And thou art not engaged in anything, and thou recitest not from Him any portion of the Qur’an, and you do no work, but We are witnesses of you when you are engrossed therein. And there is not hidden from thy Lord even an atom’s weight in the earth or in heaven. And there is nothing smaller than that or greater, but it is recorded in a clear Book.
English Short Commentary
And thou art not engaged in anything, and thou recitest not from Him any portion of the Qur’an, and [b]you do no work, but We are Witnesses of you when you are engrossed therein. And [c]there is not hidden from thy Lord even an atom’s weight in the earth or in heaven. And there is nothing smaller[1273] than that or greater, but it is recorded in a clear Book.
1273. While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight. (close)
English Five Volume Commentary
And thou art not engaged in anything, and thou recitest not from Him any portion of the Quran, and [b]you do no work, but We are witnesses of you when you are engrossed therein. [c]And there is not hidden from thy Lord even an atom’s weight in the earth or in heaven. And there is nothing smaller than that or greater, but it is recorded in a clear Book.[1337]
1337. Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety. (close)
اُردو
اور تُو کبھی کسی خاص کیفیت میں نہیں ہوتا اور اس کیفیت میں قرآن کی تلاوت نہیں کرتا۔ اسی طرح تُم (اے مومنو!) کوئی (اچھا) عمل نہیں کرتے مگر ہم تم پر گواہ ہوتے ہیں جب تم اس میں مستغرق ہوتے ہو۔ اور تیرے ربّ سے ایک ذرّہ برابر بھی کوئی چیز چھپی نہیں رہتی، نہ زمین میں اور نہ آسمان میں اور نہ ہی اس سے کوئی چھوٹی اور نہ کوئی بڑی چیز ہے مگر کھلی کھلی کتاب میں (تحریر) ہے۔
اُردو تفسیر صغیر
اور تو نہ (کبھی) کسی کام میں (مشغول) ہوتا ہے اور نہ تو اس (کتاب) میں سے کوئی حصۂ قرآن پڑھتا ہے اور نہ (ہی) تم (سب لوگ) کوئی (اور) کام کرتے ہو مگر (ان سب صورتوں میں) جب تم (اپنے کام میں پوری) توجہ سے مشغول ہوتے ہو ہم تمہیں دیکھ رہے ہوتے ہیں اور زمین یا آسمان میں کوئی (ایک) ذرہ بھر چیز (بھی) تیرے رب (کی نظر) سے پوشیدہ نہیں ہوتی اور نہ (ہی ذرہ سے) کوئی چھوٹی چیز یا بڑی چیز ہے جو (ہر ایک حقیقت کو) روشن کر دینے والی ایک کتاب میں (مذکور اور موجود) نہ ہو۔
Français
Et tu n’es plongé dans aucune occupation, et tu ne récites, de Sa part, aucun passage du Coran, et vous ne faites aucun travail sans que Nous ne vous surveillions quand vous y êtes occupés. Et rien n’est caché au regard de ton Seigneur, même ce qui ne pèse pas plus qu’une particule, ou moins que cela ou plus que cela, dans la terre ou dans les cieux ; qui ne soit enregistré dans un Livre clair.
Español
Y no emprendes ninguna obra, ni recitas de Él parte alguna del Corán, ni haces nada sin que te observemos cuando estás ocupado en ello. Y nada hay oculto a la vista de tu Señor, ni siquiera lo que pesa como una artícula, o más o menos que ella, en la tierra o en el cielo, que no esté registrado en un Libro explícito.
Deutsch
Du verrichtest nichts, und du trägst von diesem (Buch) keinen Teil des Qur-ân vor, und ihr betreibt kein Werk, ohne dass Wir über euch Zeugen sind, wenn ihr damit beschäftigt seid. Und auch nicht eines Stäubchens Gewicht auf Erden oder im Himmel ist verborgen vor deinem Herrn. Und es gibt nichts, ob noch ein kleineres als dies oder ein größeres, das nicht in einem deutlichen Buch stünde.
اَلَاۤ اِنَّ اَوۡلِیَآءَ اللّٰہِ لَا خَوۡفٌ عَلَیۡہِمۡ وَ لَا ہُمۡ یَحۡزَنُوۡنَ ﴿ۚۖ۶۳﴾
أَلَآ إِنَّ أَوۡلِيَآءَ ٱللَّهِ لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
English
Behold! the friends of Allah shall certainly have no fear, nor shall they grieve —
English Short Commentary
[d]Behold! the friends of Allah shall certainly have no fear, nor shall they grieve[1274]—
1274. 'Fear' pertains to the future actions of man and 'grief' to his past actions. (close)
English Five Volume Commentary
[a]Behold! the friends of Allah shall certainly have no fear, nor shall they grieve—[1338]
1338. Commentary:
The words لا خوف علیھم (shall have no fear) mean that believers do not fear that any real harm will ever befall them. The words do not mean that no danger will ever confront them. Similarly, the expression ولا ھم یحزنون (nor shall they grieve) means that believers will suffer no grief on account of what they did in the past. Thus both the future and the past have been made secure for the Faithful. This is a wonderful position, for no power on earth can guarantee true peace and security to a person regarding both his future and his past. It is God alone Who can do that. It is a pity, however, that instead of turning to God people seek security where they cannot find it.
The words (fear) خوف and حزن (grief) have indeed been used in the Quran on certain occasions with regard to Prophets, but the fear or grief of the Prophets is not about themselves, but about others, and to feel fear or grief about others is a commendable thing and not a punishment. It is in this sense that the word حزن (grief) has been used with regard to Prophet Jacob in 12:85 and the word خوف (fear) with regard to Zechariah in 19:6. (close)
اُردو
سنو کہ یقیناً اللہ کے دوست ہی ہیں جن پر کوئی خوف نہیں اور نہ وہ غمگین ہوں گے۔
اُردو تفسیر صغیر
سنو! جو (لوگ) اللہ سے سچی محبت رکھنے والے ہیں ان پر نہ کوئی خوف (مستولی ہوتا) ہے اور نہ وہ غمگین ہوتے ہیں۔
Français
Sachez-le ! Les amis d’Allāh assurément ne seront ni dans la crainte ni ne seront-ils désolés -
Español
He ahí que los amigos de Al-lah no tendrán, en verdad, temor, ni serán afligidos.
Deutsch
Siehe, über Allahs Freunde soll keine Furcht kommen, noch sollen sie trauern –
الَّذِیۡنَ اٰمَنُوۡا وَ کَانُوۡا یَتَّقُوۡنَ ﴿ؕ۶۴﴾
ٱلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ
English
Those who believed and kept to righteousness —
English Short Commentary
Those who believed and were ever righteous—
English Five Volume Commentary
Those who believed and kept to righteousness—[1339]
1339. Commentary:
This verse gives a description of اولیاء الله (friends of God) referred to in the preceding verse. They are (1) perfect in faith and (2) observe the highest standard of righteousness. The Holy Prophet has also given a description of the "friends of God," which may be taken as an explanation of this verse and may therefore be given here. He is reported to have said: "On the Day of Judgement the 'friends of God' will be brought in the presence of God in three classes. First of all, a person from among the first group will be presented to God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this question he will reply, 'O my Lord, Thou didst create Heaven, its trees and its fruits, its flowing streams and beautiful maids, its manifold bounties and sundry other things. Thou hast prepared these for those who are obedient to Thee. So in order to attain these blessings, O my Lord, I passed my nights praying and my days fasting.' Upon this God will say to him, 'O My servant, thou didst good works in order to get Heaven. So here it is, enter it and please thyself. It is an act of grace on My part that I have saved thee from the Fire, and it is an act of grace on My part that I have granted thee Heaven. So enter it and those that are with thee.' Then a person from among the second group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply, 'O my Lord! Thou didst create Hell and its burning fire, its hot winds and boiling water, and Thou didst prepare many other dreadful things for those who are disobedient to Thee. So out of the fear of these things, I stood up praying at night and fasted during the day.' Then God will say to him, 'O My servant, thou didst good works, fearing Hellfire; so I have liberated thee from it and it is an act of grace on My part that I caused thee to enter Heaven.' So he and those with him will enter Heaven. Then a person out of the third group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply by saying, 'O my Lord, I did all I did solely out of love for Thee and out of a yearning to meet Thee. By Thy glory, I stood up praying at night, and fasted during the day, out of a yearning for Thee.' Then God will say to him, 'Thou didst good works out of love for Me and out of a yearning for Me. So have your reward.' Then the Lord of Glory and Majesty will manifest Himself to him and say, 'Here I am, have a look at Me,' and will say, 'As an act of grace, I liberate thee from the Fire and I grant thee Paradise. I will send to thee My angels to visit thee and will Myself greet thee with the greeting of peace.' Upon this he and his companions will enter Paradise" (Kathir, v. 5, p. 122). It is, of course, apparent that the person chosen from each group will be the best man in the group and will be presented to God as its representative.
There are also other sayings of the Holy Prophet bearing on the different grades of the "friends of God." The following saying is quoted by Abu Dawud on the authority of Abu Hurairah: "Of the servants of God there are some whom even the Prophets and the Martyrs envy." On being asked by his Companions who were those lucky people, the Holy Prophet said, "They are men who love one another only for God’s sake. The goods of this world or the ties of kinship are not the incentives of their love. Their faces will shine with light and they will be seated on luminous pulpits. When others will be fearful, they will be free from fear, and when others will bewail their past misfortunes, they will enjoy peace of mind" (Dawud).
The statement that even the Prophets envy such persons does not mean that such persons are superior to Prophets, for the Prophets are themselves the best "friends of God." It simply means that the Prophets are particularly pleased with the condition of these persons and desire that such friends of God should be found in large numbers among their own followers. (close)
اُردو
وہ لوگ جو ایمان لائے اور وہ تقویٰ پر عمل پیرا تھے۔
اُردو تفسیر صغیر
(یعنی وہ لوگ) جو ایمان لائے اور تقویٰ کو (ہمیشہ) لازم حال رکھتے تھے۔
Français
Ceux qui ont cru et ont toujours agi avec droiture.
Español
Quienes creyeron y siempre actuaron con justicia,
Deutsch
sie, die da glaubten und rechtschaffen waren.
لَہُمُ الۡبُشۡرٰی فِی الۡحَیٰوۃِ الدُّنۡیَا وَ فِی الۡاٰخِرَۃِ ؕ لَا تَبۡدِیۡلَ لِکَلِمٰتِ اللّٰہِ ؕ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ ﴿ؕ۶۵﴾
لَهُمُ ٱلۡبُشۡرَىٰ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۚ لَا تَبۡدِيلَ لِكَلِمَٰتِ ٱللَّهِۚ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
English
For them are glad tidings in the present life and also in the Hereafter — there is no changing the words of Allah; that indeed is the supreme triumph.
English Short Commentary
[a]For them are glad tidings in the present life and also in the Hereafter—there is no changing the words of Allah—that indeed is the supreme achievement.
English Five Volume Commentary
[a]For them are glad tidings in the present life and also in the Hereafter—there is no changing the words of Allah––that indeed is the supreme triumph.[1340]
1340. Commentary:
In reply to a question as to what was meant by the expression, glad tidings in the present life, the Holy Prophet is reported to have said: "It means a true dream or vision that a believer sees with regard to himself, or what others see with regard to him." The term بشری or مبشرات (glad tidings) is, however, of general application and may be used with regard to the revelations and visions of the Prophets as well as those of saints and other believers, and the verse under comment refers to both these kinds of visions and revelations (Jarir & Kathir).
The words, there is no changing the words of God, may mean two things: (a) that the granting of بشری (glad tidings) is an eternal law of God, and being eternal, it must prove true in the case of Muslims also; and (b) that this is a special promise meant for Muslims and God has decreed that this promise will never change. This implies that there are certain prophecies which do not belong to the category of the "words of God" as used here, and are liable to be changed, but there are certain others, which belong to the category of the "words of God" and these never fail to be fulfilled.
The expression, that indeed is the supreme triumph, may mean either that the receiving of "glad tidings" is a great achievement, or the fact that the "words of God" do not change is a great secret of success. The verse is capable of bearing both these interpretations. That the receiving of "glad tidings" is really a great triumph is self-evident. As for the immutability of the "words of God," i.e. the laws of nature, one can easily see that the whole working of the universe is based on it. Everything is governed by certain fixed and immutable laws. For example, fire burns and water assuages thirst. If these laws had been subject to change, the whole system of the universe would have gone to pieces. It is, therefore, on the unchangeability of the laws of nature that all progress depends. (close)
اُردو
اُن کے لئے دنیا کی زندگی میں بھی خوشخبری ہے اور آخرت میں بھی۔ اللہ کے کلمات میں کوئی تبدیلی نہیں۔ یہی بہت بڑی کامیابی ہے۔
اُردو تفسیر صغیر
ان کے لئے (اس) ورلی زندگی میں (بھی خدا کی طرف سے) بشارت (پانے کا انعام مقرر) اور بعد والی (زندگی) میں بھی۔ اللہ کی (فرمودہ) باتوں میں (قطعاً)کوئی تبدیلی نہیں (ہوسکتی) یہی (وہ کامیابی ہے جو بڑی) عظیم الشان کامیابی (کہلا سکتی) ہے۔
Français
Pour eux, il y a la bonne nouvelle dans la vie d’ici-bas et aussi dans l’au-delà – il n’y a pas moyen de changer les paroles d’Allāh – c’est là le triomphe suprême.
Español
Para ellos hay buenas nuevas en la vida presente y también en el Más Allá, pues la palabra de Al-lah no cambia; ése es en verdad el triunfo supremo.
Deutsch
Für sie ist frohe Botschaft in diesem Leben sowie im Jenseits. Unabänderlich sind Allahs Worte – das ist fürwahr die höchste Glückseligkeit.
وَ لَا یَحۡزُنۡکَ قَوۡلُہُمۡ ۘ اِنَّ الۡعِزَّۃَ لِلّٰہِ جَمِیۡعًا ؕ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۶۶﴾
وَلَا يَحۡزُنكَ قَوۡلُهُمۡۘ إِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِيعًاۚ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
English
And let not their words grieve thee. Surely, all power belongs to Allah. He is the All-Hearing, the All-Knowing.
English Short Commentary
And [b]let not their words grieve[1275] thee. Surely, all power belongs to Allah. He is the All-Hearing, the All-Knowing.
1275. In v. 10:63 it was said that the friends of God never grieve, but here the Holy Prophet is bidden not to grieve. In fact, the Prophet’s grief was not for himself but for others. He cried and wept and grieved for mankind. See 1664. (close)
English Five Volume Commentary
And [a]let not their words grieve thee. Surely, all power belongs to Allah. He is the All-Hearing, the All-Knowing.[1341]
1341. Commentary:
In v. 63, it was said that the "friends of God" never grieve, but here the Holy Prophet is bidden not to grieve. This apparent inconsistency has already been explained under v. 63, where it has been noted that the "friends of God" entertain no grief on their own account. Nor was the grief of the Holy Prophet referred to here a personal grief. It was solely due to the fact that people had made God the target of their objections. He is, therefore, asked not to grieve on that account, for those objections are futile and cannot affect the honour of God. The verse thus shows how great, on the one hand, was the love of the Holy Prophet for God, inasmuch as objections of disbelievers against Him filled him with great grief, and, on the other hand, it tells us how great was God’s love for the Holy Prophet, inasmuch as He consoles him on that account and asks him not to feel grieved at the attacks which ignorant people make against Him. (close)
اُردو
اور تجھے اُن کی بات غمگین نہ کرے۔ یقیناً عزت تمام تر اللہ ہی کے اختیار میں ہے۔ وہ بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور (چاہیے کہ) ان کی (کوئی مخالفانہ) بات تمہیں غمگین نہ کرنے پائے (کیونکہ) غلبہ بکلی اللہ کو حاصل ہے (اور) وہ خوب سننے والا (اور) خوب جاننے والا ہے۔
Français
Et que leurs paroles ne t’affligent pas. Assurément, toute majesté appartient à Allāh. Il est Celui Qui entend tout et Qui sait tout.
Español
Que sus palabras no te entristezcan. En verdad toda la majestad corresponde a Al-lah. Él es Quien todo lo oye, el Omnisciente.
Deutsch
Und lass dich durch ihre Rede nicht betrüben. Alle Macht ist Allahs allein. Er ist der Allhörende, der Allwissende.
اَلَاۤ اِنَّ لِلّٰہِ مَنۡ فِی السَّمٰوٰتِ وَ مَنۡ فِی الۡاَرۡضِ ؕ وَ مَا یَتَّبِعُ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ شُرَکَآءَ ؕ اِنۡ یَّـتَّبِعُوۡنَ اِلَّا الظَّنَّ وَ اِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ ﴿۶۷﴾
أَلَآ إِنَّ لِلَّهِ مَن فِي ٱلسَّمَٰوَٰتِ وَمَن فِي ٱلۡأَرۡضِۗ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ
English
Behold! whoever is in the heavens and whoever is in the earth is Allah’s. Those who call on others than Allah do not really follow these ‘partners’; they follow only a conjecture, and they do nothing but guess.
English Short Commentary
Behold! [c]whoever is in the heavens and whoever is in the earth is Allah’s. Those who call on others than Allah do not really follow these associate-gods; [d]they only follow conjecture, and they only make guesses.
English Five Volume Commentary
Behold! [b]whoever is in the heavens and whoever is in the earth is Allah’s. Those who call on others than Allah do not really follow these‘partners’; [c]they follow only a conjecture, and they do nothing but guess.[1342]
1342. Important Words:
یخرصون (they guess) is derived from خرص which means, (1) he guessed or he made a conjecture; (2) he lied or he forged a lie (Taj & Aqrab).
Commentary:
This verse embodies a twofold consolation for the Prophet. Firstly, he has been told that, apart from a natural concern for them on account of their wrong beliefs, he need not worry or grieve over what disbelievers do, because their case is in the hands of God the Almighty Who possesses the power to punish them or to lead them to the right path. Secondly, the verse hints that the idolatrous beliefs of disbelievers have no foundation in fact and are consequently doomed to perish sooner or later. The Holy Prophet should, therefore, feel no anxiety on their account.
The word ما (not) in the clause, "do not really follow" is used both as an interrogative pronoun meaning "what" and as a negative particle meaning "no or not." In the former case the sentence would mean, "what do those who call on 'partners' beside Allah follow?" Taken in the latter sense, it would mean, "those who call on others than Allah do not really follow these 'partners.'" Thus, according to the former interpretation, the so-called 'partners' whom people worship beside God are spoken of with the contempt they deserve; while, according to the latter interpretation, their very existence is denied, hinting that truly speaking there are no 'partners' and the idolaters follow nothing but mere conjecture. (close)
اُردو
خبردار! یقیناً اللہ ہی کے ہیں جو آسمانوں میں ہیں اور جو زمین میں ہیں اور جو لوگ اللہ کے سوا پکارتے ہیں وہ (مزعومہ) شریکوں کی پیروی نہیں کرتے، وہ تو محض ظن کی پیروی کرتے ہیں اور صرف اٹکلوں سے کام لیتے ہیں۔
اُردو تفسیر صغیر
سنو! (مخلوق کا) جو (فرد بھی) آسمانوں کے اندر (پایا جاتا) اور زمین میں (موجود) ہے (ہرایک) اللہ ہی کا ہے اور جو لوگ اللہ کے سوا (دوسری چیزوں کو) پکارتے ہیں وہ (دراصل خدا کے) شریکوں کی پیروی نہیں کرتے (بلکہ حق یہ ہے کہ) وہ صرف (اپنے) وہم کی پیروی کرتے ہیں اور وہ صرف تخمینوں (اور ڈھکونسلوں) سے کام لیتے ہیں۔
Français
Sachez-le bien ! C’est à Allāh qu’appartiennent tout ce qui est dans les cieux et tout ce qui est sur la terre. Ceux qui invoquent d’autres en dehors d’Allāh ne suivent pas réellement ces ‘partenaires’ ; ils ne suivent qu’une conjecture et ils ne font que deviner.
Español
He ahí que a Al-lah pertenece todo lo que hay en los cielos y todo lo que hay en la tierra. Quienes rezan a otros socios distintos de Al-lah no les siguen realmente; sólo siguen a la ficción y no hacen sino conjeturas.
Deutsch
Siehe, wer immer in den Himmeln und wer immer auf der Erde ist, er ist Allahs. Die da andere anrufen als Allah, folgen nicht (wirklich diesen) Göttern; sie folgen nur einem Wahn, und sie vermuten bloß.