قُلۡ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ ﴿ؕ۷۰﴾
قُلۡ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ
English
Say, ‘Those who invent a lie against Allah shall not prosper.’
English Short Commentary
Say, [b]‘Those who invent a lie against Allah shall not prosper.’
English Five Volume Commentary
Say, [b]‘Those who invent a lie against Allah shall not prosper.’
اُردو
تُو کہہ دے یقیناً وہ لوگ جو اللہ پر جھوٹ گھڑتے ہیں کامیاب نہیں ہوں گے۔
اُردو تفسیر صغیر
تو (ان سے) کہہ (کہ) جو (لوگ) اللہ پر جھوٹ باندھتے ہیں‘ وہ ہرگز کامیاب نہیں ہوتے۔
Français
Dis : « Ceux qui inventent un mensonge contre Allāh ne prospéreront point. »
Español
Diles: “Quienes inventan mentiras contra Al-lah no prosperarán”.
Deutsch
Sprich: "Die eine Lüge wider Allah erfinden, sie werden keinen Erfolg haben."
مَتَاعٌ فِی الدُّنۡیَا ثُمَّ اِلَیۡنَا مَرۡجِعُہُمۡ ثُمَّ نُذِیۡقُہُمُ الۡعَذَابَ الشَّدِیۡدَ بِمَا کَانُوۡا یَکۡفُرُوۡنَ ﴿٪۷۱﴾
مَتَٰعٞ فِي ٱلدُّنۡيَا ثُمَّ إِلَيۡنَا مَرۡجِعُهُمۡ ثُمَّ نُذِيقُهُمُ ٱلۡعَذَابَ ٱلشَّدِيدَ بِمَا كَانُواْ يَكۡفُرُونَ
English
They will have some enjoyment in this world. Then to Us is their return. Then shall We make them taste a severe punishment, because they used to disbelieve.
English Short Commentary
[c]They will have some enjoyment in this world. Then to Us is their return. Then We shall make them taste a severe torment, because they continued to disbelieve.
English Five Volume Commentary
[c]They will have some enjoyment in this world. Then to Us is their return. Then shall We make them taste a severe punishment, because they used to disbelieve.
اُردو
دنیا میں کچھ فائدہ اٹھانا ہے پھر ہماری ہی طرف اُن کا لَوٹنا ہے پھر ہم انہیں سخت عذاب چکھائیں گے بسبب اس کے کہ وہ کفر کیا کرتے تھے۔
اُردو تفسیر صغیر
دنیا میں (ان کا حصہ صرف چند روز کے لئے) نفع اٹھانا ہے پھر انہیں ہماری طرف لوٹنا ہوگا۔ پھر اس وجہ سے کہ وہ کفر کرتے (چلے جاتے) ہیں ہم انہیں سخت عذاب (کا مزہ) چکھائیں گے۔
Français
Ils auront un faible gain temporaire dans ce monde. Ensuite vers Nous sera leur retour. Alors, Nous leur ferons goûter le châtiment rigoureux, parce qu’ils ne voulaient pas croire.
Español
Tendrán una pequeña ganancia temporal en este mundo. Después volverán a nosotros. Entonces les haremos probar un severo castigo, porque no quisieron creer.
Deutsch
Ein wenig Genuss in dieser Welt – dann ist zu Uns ihre Heimkehr. Dann werden Wir sie die strenge Strafe kosten lassen dafür, dass sie ungläubig waren.
وَ اتۡلُ عَلَیۡہِمۡ نَبَاَ نُوۡحٍ ۘ اِذۡ قَالَ لِقَوۡمِہٖ یٰقَوۡمِ اِنۡ کَانَ کَبُرَ عَلَیۡکُمۡ مَّقَامِیۡ وَ تَذۡکِیۡرِیۡ بِاٰیٰتِ اللّٰہِ فَعَلَی اللّٰہِ تَوَکَّلۡتُ فَاَجۡمِعُوۡۤا اَمۡرَکُمۡ وَ شُرَکَآءَکُمۡ ثُمَّ لَا یَکُنۡ اَمۡرُکُمۡ عَلَیۡکُمۡ غُمَّۃً ثُمَّ اقۡضُوۡۤا اِلَیَّ وَ لَا تُنۡظِرُوۡنِ ﴿۷۲﴾
۞وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ نُوحٍ إِذۡ قَالَ لِقَوۡمِهِۦ يَٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِي وَتَذۡكِيرِي بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلۡتُ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةٗ ثُمَّ ٱقۡضُوٓاْ إِلَيَّ وَلَا تُنظِرُونِ
English
And recite unto them the story of Noah, when he said to his people, ‘O my people, if my station with God and my reminding you of your duty through the Signs of Allah offend you — and in Allah do I put my trust — muster then all your designs, you and your ‘partners’; then let not your course of action be obscure to you; then carry out your designs against me and give me no respite.
English Short Commentary
And recite unto them the story of Noah,[1278] when he said to his people, ‘O my people, [a]if my station with God and my reminding you of your duty through the Signs of Allah offend you— and in Allah do I put my trust—muster then all your designs, and your associate-gods; then let not your course of action remain obscure to you in any respect; then carry out your designs against me and give me no respite,
1278. A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet. (close)
English Five Volume Commentary
And recite unto them the story of Noah, when he said to his people, “O my people, [a]if my station with God and my reminding you of your duty through the Signs of Allah offend you—and in Allah do I put my trust—muster then all your designs, you and your ‘partners’; then let not your course of action be obscure to you; then carry out your designs against me and give me no respite.[1345]
1345. Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear. (close)
اُردو
اور تُو ان پر نوح کی خبر پڑھ جب اس نے اپنی قوم سے کہا اے میری قوم! اگر تم پر میرا موقف اور اللہ کے نشانات کے ذریعہ نصیحت کرنا شاق گزرتا ہے تو میں تو اللہ ہی پر توکل کرتا ہوں۔ پس تم اپنی تمام طاقت اکٹھی کر لو اور اپنے شرکا کو بھی۔ پھر اپنی طاقت پر تمہیں کوئی اشتباہ نہ رہے پھر کر گزرو جو مجھ سے کرنا ہے اور مجھے کوئی مہلت نہ دو۔
اُردو تفسیر صغیر
اور تو انہیں نوح کا حال (بھی) سنا کیونکہ اس نے (بھی) اپنی قوم سے کہا تھا (کہ) اے میری قوم! اگر تمہیں میرا (خداداد) مرتبہ اور اللہ کے نشانوں کے ذریعہ سے تمہیں (تمہارا فرض) یاد دلانا ناگوار (گذرتا) ہے تو یاد رکھو کہ صرف اللہ کی ذات پر میں بھروسا رکھتا ہوں۔ تم اپنے تجویز کردہ شریکوں سمیت اپنی بات کے (متعلق سب پختگی کے سامانوں) کو جمع کر لو (اور) نیز چاہیے کہ تمہاری بات تم پر (کسی پہلو سے) مشتبہ نہ رہے‘ پھر اسے مجھ پر نافذ کردو اور مجھے (کوئی موقع اور) مہلت نہ دو۔
Français
Et raconte-leur l’histoire de Noé, lorsqu’il dit à son peuple : « Ô mon peuple, si ma position auprès d’Allāh et mes rappels àvotre devoir par les Signes d’Allāh vous offensent – alors sachez que c’est en Allāh que je mets ma confiance – rassemblez donc tous vos desseins, vous et vos dieux-associés ; et que votre ligne de conduite ne vous soit pas obscure. Alors accomplissez vos desseins contre moi et ne me laissez aucun répit.
Español
Recítales la historia de Noé, cuando dijo a su pueblo: “Oh, pueblo mío, i os ofenden mi permanencia con Dios y que os haya recordado vuestra obligación por medio de los Signos de Al-lah –y en Al-lah ongo mi confianza– reunid todos vuestros designios, vosotros y vuestros “socios”; que vuestra manera de actuar no sea oscura para vosotros; a continuación ejecutad vuestros propósitos contra mí y no me deis ningún respiro.
Deutsch
Trage ihnen die Geschichte von Noah vor, da er zu seinem Volke sprach: "O mein Volk, wenn mein Rang (bei Gott) und meine Ermahnung (an euch) durch die Zeichen Allahs euch ärgerlich sind – und in Allah setze ich mein Vertrauen –, so stellt nur all eure Anschläge ins Feld und eure Götter, und lasset euer Planen für euch nicht im Dunkel sein, sondern handelt wider mich und gebt mir keine Frist.
فَاِنۡ تَوَلَّیۡتُمۡ فَمَا سَاَلۡتُکُمۡ مِّنۡ اَجۡرٍ ؕ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۙوَ اُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ ﴿۷۳﴾
فَإِن تَوَلَّيۡتُمۡ فَمَا سَأَلۡتُكُم مِّنۡ أَجۡرٍۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۖ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُسۡلِمِينَ
English
‘But if you turn back, remember, I have not asked of you any reward. My reward is with Allah alone, and I have been commanded to be of those who are resigned to Him.’
English Short Commentary
‘But if you turn back, then remember, [b]I have not asked of you any reward.[1279] My reward is with Allah alone, and I have been commanded to be of those who are wholly resigned to Him.’
1279. It is a common objection against the Prophets of God that they seek to gain ascendancy over their compatriots by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge which is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service. (close)
English Five Volume Commentary
But if you turn back, remember, I have not asked of you any reward. My reward is with Allah alone, and [a]I have been commanded to be of those who are resigned to Him.”[1346]
1346. Commentary:
It is a common objection against the Prophets of God that they seek to gain ascendency over men by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge that is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service. They pass their days in hardship and privation. Their life is a model of rigid discipline willingly undergone. Had their activities been prompted by a desire to gain power and dominion over men, they would not have subjected themselves to a hard and disciplined life, a life of prayer, fasting and renunciation. They do demand obedience of others, but they themselves are always the first to forego their desires and their ambitions in the service of their Lord and of humanity. It is not the desire for power but the passion for service and self-abnegation that has mastery of them. This is not an empty assertion, unsubstantiated by the established facts of history; for though the Prophet Noah, in whose mouth are put the words, I have not asked of you any reward, did not get the opportunity to subjugate his enemies, yet the Holy Prophet of Islam who was, like Noah, a Prophet of God, did show by actual practice that God’s Prophets desire no reward for their service in the form of riches or dominion. The fact is too well-known to need a reference that when Mecca lay prostrate at the Prophet’s feet, he forgave his most inveterate enemies with a magnanimity unparalleled in the history of the world. He demanded no fine and asked for no indemnity from the defeated Meccans or their allies. The only words he uttered were: "Go, you are a free and forgiven people." (close)
اُردو
پس اگر تم منہ موڑتے ہو تو میں تم سے کوئی اجر تو نہیں مانگتا۔ میرا اَجر اللہ کے سوا کسی پر نہیں اور مجھے حکم دیا گیا ہے کہ میں فرمانبرداروں میں سے ہو جاؤں۔
اُردو تفسیر صغیر
پھر بھی اگر تم پھر جاٶ تو اس میں میرا کوئی نقصان نہیں (بلکہ تمہارا ہی ہے) کیونکہ میں نے تم سے (اس کے بدلہ میں) کوئی اجر نہیں مانگا۔ میرا اجر اللہ کے سوا اور کسی پر نہیں ہے اور مجھے حکم دیا گیا ہے کہ میں (اس کے) کامل فرمانبرداروں میں سے بنوں۔
Français
Mais si vous tournez le dos, souvenez-vous que je ne vous ai demandé aucune récompense. Ma récompense n’est qu’avec Allāh, et j’ai reçu le commandement d’être de ceux qui se sont soumis à Lui. »
Español
“Pero si os dais la vuelta, recordad que no os he pedido recompensa alguna. Mi recompensa está sólo en Al-lah y se me ha ordenado ser de aquellos que se someten a Él”.
Deutsch
Kehrt ihr aber den Rücken, so habe ich von euch keinen Lohn verlangt. Mein Lohn sei allein bei Allah, und mir ward befohlen, dass ich zu den Gottergebenen gehöre."
فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَ مَنۡ مَّعَہٗ فِی الۡفُلۡکِ وَ جَعَلۡنٰہُمۡ خَلٰٓئِفَ وَ اَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ الۡمُنۡذَرِیۡنَ ﴿۷۴﴾
فَكَذَّبُوهُ فَنَجَّيۡنَٰهُ وَمَن مَّعَهُۥ فِي ٱلۡفُلۡكِ وَجَعَلۡنَٰهُمۡ خَلَـٰٓئِفَ وَأَغۡرَقۡنَا ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَاۖ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُنذَرِينَ
English
But they rejected him, so We saved him and those who were with him in the Ark. And We made them inheritors of Our favours, while We drowned those who rejected Our Signs. See then, how was the end of those who had been warned!
English Short Commentary
But they rejected him, so [c]We saved him and those who were with him in the Ark. And We made them inheritors of Our favours, while We drowned those who rejected our Signs. See then, how evil was the end of those who had been warned.
English Five Volume Commentary
But they rejected him, so [b]We saved him and those who were with him in the Ark. And We made them inheritors of Our favours, while We drowned those who rejected Our Signs. See then, how evil was the end of those who had been warned![1347]
1347. Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue. (close)
اُردو
پس انہوں نے اُسے جھٹلایا تو ہم نے اسے اور ان کو جو اس کے ساتھ کشتی میں تھے نجات دی اور ان کو جانشین بنا دیا اور ہم نے ان لوگوں کو جنہوں نے ہمارے نشانات کو جھٹلایا تھا غرق کر دیا۔ پس دیکھ کہ جن کو ڈرایا گیا ان کی عاقبت کیسی تھی۔
اُردو تفسیر صغیر
اس پر بھی انہوں نے اسے جھٹلا دیا۔ تب ہم نے اسے اور (نیز) انہیں جو کشتی میں اس کے ساتھ (سوار) تھے بچا لیا۔ اور انہیں ہم نے پہلے لوگوں کا جانشین بنا دیا اور جن لوگوں نے ہمارے نشانوں کو جھٹلایا (تھا) انہیں ہم نے غرق کر دیا۔ سو دیکھو (کہ) جن لوگوں کو (اس عذاب سے) آگاہ کر دیا گیا تھا ان کا انجام کیسا ہوا؟
Français
Mais ils le rejetèrent ; aussi, Nous l’avons sauvé, lui et ceux qui étaient avec lui dans l’Arche, et Nous avons fait d’eux les héritiers du pays, tandis que Nous avons noyé ceux qui avaient rejeté Nos Signes. Voyez donc quelle fut la fin de ceux qui avaient été avertis !
Español
Pero le rechazaron, por lo que le salvamos a él y a quienes estaban con él en el Arca. Y les hicimos herederos de la tierra, a la vez que ahogamos a los que rechazaron Nuestros Signos. ¡Ved, pues, cómo fue el fin de quienes habían sido advertidos!
Deutsch
Doch sie verwarfen ihn, darum retteten Wir ihn und die bei ihm waren in der Arche. Und Wir machten sie zu Nachfolgern, während Wir jene ertrinken ließen, die Unsere Zeichen verworfen hatten. Schau also, wie das Ende derer war, die gewarnt worden waren!
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہٖ رُسُلًا اِلٰی قَوۡمِہِمۡ فَجَآءُوۡہُمۡ بِالۡبَیِّنٰتِ فَمَا کَانُوۡا لِیُؤۡمِنُوۡا بِمَا کَذَّبُوۡا بِہٖ مِنۡ قَبۡلُ ؕ کَذٰلِکَ نَطۡبَعُ عَلٰی قُلُوۡبِ الۡمُعۡتَدِیۡنَ ﴿۷۵﴾
ثُمَّ بَعَثۡنَا مِنۢ بَعۡدِهِۦ رُسُلًا إِلَىٰ قَوۡمِهِمۡ فَجَآءُوهُم بِٱلۡبَيِّنَٰتِ فَمَا كَانُواْ لِيُؤۡمِنُواْ بِمَا كَذَّبُواْ بِهِۦ مِن قَبۡلُۚ كَذَٰلِكَ نَطۡبَعُ عَلَىٰ قُلُوبِ ٱلۡمُعۡتَدِينَ
English
Then We sent, after him, other Messengers to their respective peoples, and they brought them clear proofs. But they would not believe in them, because they had rejected them before. Thus do We seal the hearts of transgressors.
English Short Commentary
Then We sent, after him, other Messengers to their respective peoples, and [a]they brought them clear proofs. But they would not believe in them, because they had rejected them before. Thus do We seal[1280] the hearts of the transgressors.
1280. God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny. (close)
English Five Volume Commentary
Then We sent, after him, other Messengers to their respective peoples, and [a]they brought them clear proofs. But they would not believe in them, because they had rejected them before. Thus do We seal the hearts of transgressors.[1348]
1348. Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict. (close)
اُردو
پھر ہم نے اس کے بعد کئی رسولوں کو اُن کی اپنی اپنی قوم کی طرف مبعوث کیا۔ پس وہ ان کے پاس کھلے کھلے نشان لے کر آئے۔ لیکن وہ اس پر ایمان لانے والے نہ بنے جسے وہ پہلے سے جھٹلا چکے تھے۔ اسی طرح ہم حد سے بڑھنے والوں کے دلوں پر مہر لگا دیتے ہیں۔
اُردو تفسیر صغیر
پھر اس کے بعد ہم نے اور (بھی کئی) رسول اپنی (اپنی) قوم کی طرف بھیجے اور وہ ان کے پاس روشن نشانات لے کر آئے تو وہ (لوگ) اس سبب سے کہ (اس سے پہلے) اس (صداقت) کو جھٹلا چکے تھے (اس پر) ایمان نہ لائے۔ ہم حد سے بڑھنے والوں کے دلوں پر اسی طرح مہر لگایا کرتے ہیں۔
Français
. Ensuite, après lui, Nous avons envoyé des Messagers à leurs peuples respectifs, et ils leur ont apporté des preuves manifestes. Mais ils n’ont pas voulu y croire, parce qu’ils les avaient repoussées auparavant. Ainsi scellons-Nous les cœurs des transgresseurs.
Español
Después enviamos tras él a otros Mensajeros a sus pueblos respectivos, quienes les llevaron pruebas claras. Pero no creyeron en ellos, porque anteriormente les habían rechazado. De este modo sellamos los corazones de los transgresores.
Deutsch
Dann schickten Wir nach ihm (andere) Gesandte zu ihrem Volk, und sie brachten ihnen klare Beweise. Allein sie wollten nicht (an sie) glauben, weil sie sie zuvor verworfen hatten. Also versiegeln Wir die Herzen der Übertreter.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی وَ ہٰرُوۡنَ اِلٰی فِرۡعَوۡنَ وَ مَلَا۠ئِہٖ بِاٰیٰتِنَا فَاسۡتَکۡبَرُوۡا وَ کَانُوۡا قَوۡمًا مُّجۡرِمِیۡنَ ﴿۷۶﴾
ثُمَّ بَعَثۡنَا مِنۢ بَعۡدِهِم مُّوسَىٰ وَهَٰرُونَ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦ بِـَٔايَٰتِنَا فَٱسۡتَكۡبَرُواْ وَكَانُواْ قَوۡمٗا مُّجۡرِمِينَ
English
Then did We send, after them, Moses and Aaron to Pharaoh and his chiefs with Our Signs, but they behaved arrogantly. And they were a sinful people.
English Short Commentary
[b]Then we sent after them Moses and Aaron to Pharaoh and his chiefs with Our Signs, but they behaved arrogantly. And they were a sinful people.
English Five Volume Commentary
[b]Then did We send, after them, Moses and Aaron to Pharaoh and his chiefs with Our Signs, but they behaved arrogantly. And they were a sinful people.[1349]
1349. Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood. (close)
اُردو
پھر ان کے بعد ہم نے موسیٰ اور ہارون کو فرعون اور اس کے سرداروں کی طرف اپنے نشانات کے ساتھ مبعوث کیا تو انہوں نے استکبار کیا اور وہ ایک مجرم قوم تھے۔
اُردو تفسیر صغیر
پھر ان کے بعد ہم نے موسیٰ اور ہارون کو اپنے نشان دیکر فرعون اور اس کی قوم کے بڑے لوگوں کی طرف بھیجا‘ تو انہوں نے تکبر اختیار کیا اور وہ (پہلے ہی سے) ایک مجرم قوم تھے۔
Français
Ensuite, après ceux-là, Nous avons envoyé Moïse et Aaron avec Nos Signes à Pharaon et à ses chefs, mais ils se comportèrent avec arrogance. Et ils étaient un peuple pécheur.
Español
Luego enviamos, tras ellos, a Moisés y a Aarón al Faraón y a sus jefes con Nuestros Signos, pero se comportaron con arrogancia. Era un pueblo pecador.
Deutsch
Dann schickten Wir nach ihnen Moses und Aaron zu Pharao und seinen Häuptern mit Unseren Zeichen, sie aber betrugen sich hoffärtig. Und sie waren ein sündiges Volk.
فَلَمَّا جَآءَہُمُ الۡحَقُّ مِنۡ عِنۡدِنَا قَالُوۡۤا اِنَّ ہٰذَا لَسِحۡرٌ مُّبِیۡنٌ ﴿۷۷﴾
فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُوٓاْ إِنَّ هَٰذَا لَسِحۡرٞ مُّبِينٞ
English
And when there came to them the truth from Us, they said, ‘This is surely a manifest enchantment.’
English Short Commentary
And [c]when there came to them the truth from Us, they said, ‘This is surely a manifest enchantment.’[1281]
1281. In the two simple words Sihr and Mubin lie hidden almost all the stratagems and machinations that the enemies of the Prophets of God employ to defeat and discomfit them. People with a religious bent of mind are told by the enemies of Truth that the new teaching is nothing but Sihr or fraud which would corrupt the religion of the land, whereas those nationalists, who profess to have the material good of their country at heart, are frightened away from it by being told that acceptance of the new teaching would create dissension and discord among the different communities in the land and would thus give a death-blow to the national unity; Mubin meaning that which disunites or separates (Lane). (close)
English Five Volume Commentary
And [a]when there came to them the truth from Us, they said, ‘This is surely a manifest enchantment.’[1350]
1350. Important Words:
سحر (enchantment) means, producing what is false in the form of truth; embellishment by falsification and deceit; enchantment or fascination (Lane). See also 2:103 & 7:110.
مبین (manifest) has three meanings: (1) manifest, apparent or clear; (2) that which makes a thing clear or manifest; (3) that which separates, disunites or severs (Lane). See also 2:169.
Commentary:
In the two simple words سحر and مبین lie hidden almost all the stratagems and machinations that the enemies of the Prophets of God employ to defeat and discomfit them. People with a religious bent of mind are told by them that the new teaching is nothing but a سحر or a fraud which would corrupt the religion of the land, whereas those nationalists who profess to have the material good of their country at heart are frightened away from it by being told that the new teaching is مبین i.e. the acceptance of it would create dissension and discord among the different communities in the land and would thus give a death-blow to the national cause. (For the meaning of the word مبین see Important Words). This double weapon has always been used against heavenly Messengers—from Moses right up to the Holy Prophet—and it was employed in our own times against Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement. His opponents accused him of misleading people by deceitful teachings and of creating discord among Muslims, naively forgetting that discord had already eaten into the national entity of Islam and the efforts of Ahmad were all directed to uniting the broken threads of the Faith. (close)
اُردو
پس جب ہماری طرف سے ان کے پاس حق آیا تو انہوں نے کہا یقیناً یہ ایک کھلا کھلا جادو ہے۔
اُردو تفسیر صغیر
پھر جب ہماری طرف سے ان کے پاس حق آیا تو انہوں نے کہہ دیا (کہ) یہ ضرور ہی ایک (تعلقات کو) کاٹ دینے والا فریب ہے۔
Français
Et lorsque la Vérité leur vint de Notre part, ils dirent : « Assurément ceci est une magie manifeste. »
Español
Y cuando les llegó la verdad Nuestra, dijeron: “es ciertamente una brujería manifiesta”.
Deutsch
Als nun Wahrheit von Uns zu ihnen kam, da sprachen sie: "Das ist gewisslich ein offenkundiger Zauber."
قَالَ مُوۡسٰۤی اَتَقُوۡلُوۡنَ لِلۡحَقِّ لَمَّا جَآءَکُمۡ ؕ اَسِحۡرٌ ہٰذَا ؕ وَ لَا یُفۡلِحُ السّٰحِرُوۡنَ ﴿۷۸﴾
قَالَ مُوسَىٰٓ أَتَقُولُونَ لِلۡحَقِّ لَمَّا جَآءَكُمۡۖ أَسِحۡرٌ هَٰذَا وَلَا يُفۡلِحُ ٱلسَّـٰحِرُونَ
English
Moses said, ‘Do you say this of the truth when it has come to you? Is this enchantment? And the enchanters never prosper.’
English Short Commentary
Moses said, ‘Do you say this of the truth when it has come to you? Can this beenchantment? And [d]the enchanters never prosper.
English Five Volume Commentary
Moses said, ‘Do you say this of the truth when it has come to you? Is this enchantment? And [a]the enchanters never prosper.’[1351]
1351. Commentary:
The expression, Is this enchantment?, constitutes an effective refutation of the charge implied in the words سحر مبین (manifest enchantment) in the preceding verse. Moses is described here as asking his people how his teaching could be called an enchantment when it crushed all falsehood, deceit and trickery. The words, And the enchanters never prosper, provide the second refutation of the same charge. Enchanters, the verse purports to say, merely practise deception and propagate falsehood. They can never attain the success that comes to the Prophets, who have a great mission. The Prophets come to bring about a complete change in the lives of their followers and they succeed in this great and difficult mission despite all obstacles and impediments. In the face of this undeniable fact, how could the Prophets be called enchanters and spreaders of falsehood? (close)
اُردو
موسیٰ نے کہا کیا تم حق کے متعلق (یہ) کہہ رہے ہو جبکہ وہ تمہارے پاس آگیا ہے۔ کیا یہ جادو ہے؟ جبکہ جادو گر تو کامیاب نہیں ہوا کرتے۔
اُردو تفسیر صغیر
(اس پر) موسیٰ نے ان سے کہا (کہ) کیا تم حق کی نسبت (ایسا کہتے ہو (اور وہ بھی اس وقت) جبکہ وہ تمہارے پاس آگیا ہے کیا یہ فریب (ہو سکتا) ہے؟ حالانکہ فریب دینے والے کامیاب نہیں ہوتے۔
Français
Moïse dit : « Est-ce que vous dites cela à propos de la Vérité lorsqu’elle vous est venue ? Est-ce possible que ce soit de la magie ? Et ceux qui font de la magie en vue d’étouffer la Vérité ne prospèrent jamais. »
Español
Moisés dijo: “¿Decís esto de la verdad cuando os ha llegado? ¿Es esto brujería? Pues los brujos nunca prosperan”;
Deutsch
Moses sprach: "Sagt ihr (solches) von der Wahrheit, nachdem sie zu euch gekommen ist? Ist das Zauberei? Und die Zauberer haben niemals Erfolg."
قَالُوۡۤا اَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَا وَ تَکُوۡنَ لَکُمَا الۡکِبۡرِیَآءُ فِی الۡاَرۡضِ ؕ وَ مَا نَحۡنُ لَکُمَا بِمُؤۡمِنِیۡنَ ﴿۷۹﴾
قَالُوٓاْ أَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَيۡهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلۡكِبۡرِيَآءُ فِي ٱلۡأَرۡضِ وَمَا نَحۡنُ لَكُمَا بِمُؤۡمِنِينَ
English
They said, ‘Hast thou come to us that thou mayest turn us away from what we found our fathers following, and that you two may have greatness in the land? But we will not believe in either of you.’
English Short Commentary
They said, ‘Hast thou come to us that thou mayest turn us away from what we found our fathers following, and that you two may have greatness in the land? But [a]we will not believe in either of you.’
English Five Volume Commentary
They said, ‘Hast thou come to us that thou mayest turn us away from what we found our fathers following, and that you two may have greatness in the land? But [b]we will not believe in either of you.’[1352]
1352. Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things. (close)
اُردو
انہوں نے کہا کیا تُو ہمارے پاس اس لئے آیا ہے کہ تُو ہمیں اس (مسلک) سے پھیر دے جس پر ہم نے اپنے باپ دادا کو پایا، اور تم دونوں کی زمین میں بڑائی ہو جبکہ ہم تو کبھی تم دونوں پر ایمان لانے والے نہیں۔
اُردو تفسیر صغیر
انہوں نے کہا‘ کیا تو (اس لئے) ہمارے پاس آیا ہے کہ جس بات پر ہم نے اپنے باپ دادوں کو پایا ہے اس سے ہمیں ہٹا دے اور تم دونوں کو ملک میں بڑائی حاصل ہو جائے اور ہم تم پر ہرگز ایمان نہیں لائیں گے۔
Français
Ils dirent : « Est-ce pour nous détourner de ce que nous avons trouvé nos pères en train de suivre que tu es venu à nous, et pour que vous deux puissiez obtenir la grandeur dans le pays ? Mais nous ne croirons en aucun de vous deux. »
Español
Dijeron: “¿Has venido a nosotros para apartarnos de lo que comprobamos que seguían nuestros padres, y para que la grandeza del país os pertenezca a los dos? Pero no creeremos en ninguno de vosotros”.
Deutsch
Sie sprachen: "Bist du zu uns gekommen, dass du uns abwendig machen möchtest von dem (Weg), auf dem wir unsere Väter fanden, und dass ihr beide die Herrschaft im Lande habet? Wir aber wollen an euch nicht glauben."