فَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا صٰلِحًا وَّ الَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَ مِنۡ خِزۡیِ یَوۡمِئِذٍ ؕ اِنَّ رَبَّکَ ہُوَ الۡقَوِیُّ الۡعَزِیۡزُ ﴿۶۷﴾
فَلَمَّا جَآءَ أَمۡرُنَا نَجَّيۡنَا صَٰلِحٗا وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ بِرَحۡمَةٖ مِّنَّا وَمِنۡ خِزۡيِ يَوۡمِئِذٍۚ إِنَّ رَبَّكَ هُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُ
English
So when Our command came, we saved Salih and those who believed with him by Our special mercy, and We saved them from the ignominy of that day. Surely, thy Lord is Powerful, Mighty.
English Short Commentary
And when Our command came to pass, We saved Salih and those who believed with him by Our special mercy from the ignominy of that day. Surely, thy Lord is Powerful, Mighty.
English Five Volume Commentary
So when Our command came, we saved Salih and those who believed with him by Our special mercy, and We saved them from the ignominy of that day. Surely, thy Lord is Powerful, Mighty.[1447]
1447. Important Words:
القوی (Powerful) is derived from قوی meaning, he was or became strong; vigorous, robust or sturdy. قوی علیه means, he had strength or power sufficient for it; or he had strength or power to endure it; he prevailed against it. قوة which is the noun-infinitive from this root means, strength, power, potency, might or force. قوی therefore means, powerful, strong, mighty. القوی is one of the attributive names of God, meaning, Powerful, Mighty, etc. (Lane & Aqrab).
Commentary:
Every punishment is a disgrace in itself. The addition of the words, the ignominy of that day, therefore shows that there were some special elements of disgrace in the visitation that overtook the people of Salih. (close)
اُردو
پس جب ہمارا فیصلہ آگیا تو ہم نے صالح کو اور ان لوگوں کو جو اس کے ساتھ ایمان لائے تھے اپنی رحمت کے ساتھ نجات بخشی اور اس دن کی ذلت سے بچا لیا۔ یقیناً تیرا ربّ ہی دائمی قوّت والا (اور) کامل غلبہ والا ہے۔
اُردو تفسیر صغیر
پھر جب ہمارا حکم آ گیا (یعنی عذاب کا) تو ہم نے صالح کو اور اس کے ساتھ جو اس پر ایمان لائے تھے انہیں اپنی خاص رحمت کے ذریعہ ہر بلا سے اور خصوصاً اس دن کی رسوئی سے بچا لیا۔ یقیناً تیرا رب ہی (تمام تر) قوت والا (اور) غلبہ والا ہے۔
Français
Et quand vint Notre commandement, Nous sauvâmes Ṣāliḥ et ceux qui croyaient avec lui, par une miséricorde de Notre part, de l’ignominie de ce jour-là. Assurément, ton Seigneur est le Fort, le Puissant.
Español
Así, cuando llegó a Nuestra orden, salvamos a Salih y a quienes con él creyeron por Nuestra Misericordia especial y los salvamos de la ignominia de ese día. En verdad, tu Señor es Omnipotente, Poderoso.
Deutsch
Als nun Unser Befehl eintraf, da erretteten Wir Sâleh und die mit ihm gläubig waren, durch Unsere Barmherzigkeit, und (Wir erretteten sie) vor der Schmach jenes Tages. Wahrlich, dein Herr ist der Starke, der Allmächtige.
وَ اَخَذَ الَّذِیۡنَ ظَلَمُوا الصَّیۡحَۃُ فَاَصۡبَحُوۡا فِیۡ دِیَارِہِمۡ جٰثِمِیۡنَ ﴿ۙ۶۸﴾
وَأَخَذَ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيۡحَةُ فَأَصۡبَحُواْ فِي دِيَٰرِهِمۡ جَٰثِمِينَ
English
And punishment overtook those who had done wrong, and they lay prostrate in their houses,
English Short Commentary
And [c]punishment[1328] overtook those who had done wrong, and they lay prostrate in their houses,
1328. Seven different words and expressions have been used in the Qur’an to describe the punishment which overtook the tribe of Thamud. In the present verse and in 54:32, the word used is Saihah (punishment); in 7:79, Rajfah (an earthquake); in 26:159 simply ‘Adhab (chastisement); in 27:52, Dammarna- hum (We utterly destroyed them); in 51:45, Sa‘iqah (thunderbolt; or any destructive punishment); in 69:6, Taghiyah (an extraordinary punishment); and in 91:15, Damdama ‘Alaihim (He destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The words which, however, appear to be contradictory, are Rajfah, Saihah, Sa‘iqah and Taghiyah. As the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake all the above words may be rightly used to describe that catastrophe. (close)
English Five Volume Commentary
And [a]punishment overtook those who had done wrong, and they lay prostrate in their houses,[1448]
1448. Important Words:
الصیحة (punishment) is derived from صاح which means, he called out or cried vehemently or he shouted with his utmost force or power. صاح علیه means, he rebuked him. صیح بھم means, they were frightened or terrified. صیح فیھم means, they perished. صاحت الشجرة means, the tree became tall. صیحة means, a loud cry; punishment, castigation or chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab).
Commentary:
Seven different words and expressions have been used in the Quran to describe the punishment which overtook the tribe of Thamud. In the verse under comment and in 54:32, the word used is صیحة (punishment); in 7:79, رجفة (an earthquake); in 26:159, عذاب (chastisement); in 27:52, دمرناھم (We utterly destroyed them); in 51:45, صاعقة (thunderbolt; any destructive punishment); in 69:6,طاغیة (an extraordinary punishment); and in 91:15, دمدم علیھم (their Lord destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The only words which appear to be contradictory are Rajfah, Saihah, Sa‘iqah and Taghiyah. As, however, the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake, all the above words may be rightly used to describe that catastrophe. (close)
اُردو
اور جنہوں نے ظلم کیا انہیں ایک سخت گونج دار آواز نے آپکڑا۔ پس وہ اپنے گھروں میں گھٹنوں کے بل پڑے رہ گئے۔
اُردو تفسیر صغیر
اور جنہوں نے ظلم (کا ارتکاب) کیا تھا انہیں اس عذاب نے پکڑ لیا اور وہ اپنے اپنے گھروں میں (عذاب کی وجہ سے) زمین سے چمٹے ہوئے ہو گئے۔
Français
Et une explosion foudroyante frappa ceux qui avaient fait le mal, et le jour levant les trouva gisant prostrés dans leurs demeures,
Español
Y un golpe atronador abatió a quienes habían hecho el mal, y cuando amaneció aparecieron postrados en sus casas.
Deutsch
Und die Strafe ereilte jene, die gefrevelt hatten, und sie lagen in ihren Häusern hingestreckt auf ihrer Brust,
کَاَنۡ لَّمۡ یَغۡنَوۡا فِیۡہَا ؕ اَلَاۤ اِنَّ ثَمُوۡدَا۠ کَفَرُوۡا رَبَّہُمۡ ؕ اَلَا بُعۡدًا لِّثَمُوۡدَ ﴿٪۶۹﴾
كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَآۗ أَلَآ إِنَّ ثَمُودَاْ كَفَرُواْ رَبَّهُمۡۗ أَلَا بُعۡدٗا لِّثَمُودَ
English
As though they had never dwelt therein. Behold! Thamud behaved ungratefully to their Lord; Behold! cursed are the tribe of Thamud.
English Short Commentary
[a]As though they had never dwelt therein. Remember! The Thamud believed not in their Lord. So away with the tribe of Thamud.[1329]
1329. In v. 61 the words 'the people of Hud' have been added to the word, ‘Ad, for an historical reason, for ‘Ad is, in fact, the name of two tribes, the first ‘Ad and the second ‘Ad, and the words 'the people of Hud' have been added to show that it is the first and not the second ‘Ad that is meant there. But as Thamud was the name of one tribe only, the words 'the people of Salih' have been omitted, for their addition would have served no useful purpose. (close)
English Five Volume Commentary
[a]As though they had never dwelt therein. Behold! Thamud behaved ungratefully to their Lord; Behold! cursed are the tribe ofThamud.[1449]
1449. Commentary:
This verse is in substance part of the preceding verse, from which it has been separated to emphasize the greatness of the calamity that overtook the tribe of Thamud.
It is interesting to note that while in v. 61 the account of the ‘Ad concluded with the words, Behold! cursed are ‘Ad, the people of Hud, the verse under comment,, which concludes the account of the Thamud in almost identical words, simply says, Behold! cursed are the tribe of Thamud, omitting the words "the people of Salih." It would be wrong to assume that the words قوم ھود (the people of Hud) were added in v. 61 for the sake of rhyme. The Quran never adds or omits words simply for the sake of rhyme; every word added or omitted has a definite purpose. In v. 61 the words "the people of Hud" have been added to the word "‘Ad" for an historical reason, for ‘Ad is in fact the name of two tribes, the first ‘Ad and the second ‘Ad, and the words "the people of Hud" have been added to show that it is the first and not the second ‘Ad (nor in fact both ‘Ads) that are meant there. But as Thamud was the name of one tribe only, the words "the people of Salih" have been omitted, for their addition would have served no useful purpose. (close)
اُردو
گویا وہ ان میں کبھی بسے نہ تھے۔ خبردار! ثمود نے اپنے ربّ کا انکار کیا۔ خبردار! ثمود کے لئے ہلاکت ہو۔
اُردو تفسیر صغیر
گویا وہ اس (ملک) میں کبھی بسے ہی نہ تھے۔ سنو! ثمود نے اپنے رب (کے احسانوں) کی ناشکری کی تھی۔ سنو! (عذاب کے فرشتوں کو حکم دیا گیا کہ) ثمود کے لئے لعنت مقدر کر دو۔
Français
Comme s’ils n’y avaient jamais vécu. Attention ! Les Thamūd ne crurent pas en leur Seigneur. Maudits sont les Thamūd.
Español
Como si nunca hubiesen morado en ellas. He aquí que los Zamud se omportaron con desagradecimiento hacia su Señor; ¡maldita sea la tribu de Zamud!
Deutsch
als hätten sie nie darin gewohnt. Siehe, die Thamûd zeigten sich undankbar gegen ihren Herrn; siehe, verstoßen sind die Thamûd.
وَ لَقَدۡ جَآءَتۡ رُسُلُنَاۤ اِبۡرٰہِیۡمَ بِالۡبُشۡرٰی قَالُوۡا سَلٰمًا ؕ قَالَ سَلٰمٌ فَمَا لَبِثَ اَنۡ جَآءَ بِعِجۡلٍ حَنِیۡذٍ ﴿۷۰﴾
وَلَقَدۡ جَآءَتۡ رُسُلُنَآ إِبۡرَٰهِيمَ بِٱلۡبُشۡرَىٰ قَالُواْ سَلَٰمٗاۖ قَالَ سَلَٰمٞۖ فَمَا لَبِثَ أَن جَآءَ بِعِجۡلٍ حَنِيذٖ
English
And surely, Our messengers came to Abraham with glad tidings. They said, ‘We bid you peace.’ He answered, ‘Peace be on you,’ and was not long in bringing a roasted calf.
English Short Commentary
And [b]surely, Our messengers[1330] came to Abraham[1331] with glad tidings. [c]They said, ‘We bid you peace.’ He answered, ‘Peace be on you,’ and he was not long in bringing a roasted calf.
1330. There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived. (close)
1331. Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. (close)
English Five Volume Commentary
And [b]surely, Our messengers came to Abraham with glad tidings. [c]They said, ‘We bid you peace.’ He answered, ‘Peace be on you,’ and was not long in bringing a roasted calf.[1450]
1450. Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them. (close)
اُردو
اور یقیناً ابراہیم کے پاس ہمارے بھیجے ہوئے خوشخبری لے کر آئے۔ انہوں نے سلام کہا۔ اس نے بھی کہا سلام اور ذرا دیر نہ کی کہ ان کے پاس ایک بُھنا ہوا بچھڑا لے آیا۔
اُردو تفسیر صغیر
اور ہمارے فرستادے یقیناً ابراہیم کے پاس خوشخبری لائے تھے (اور) کہا تھا کہ (ہماری طرف سے آپ کو) سلام ہو۔ اس نے کہا (تمہارے لئے بھی ہمیشہ کی) سلامتی ہو۔ پھر (وہ) ایک بھنا ہوا بچھڑا جلدی سے لے آیا۔
Français
Et assurément, Nos messagers vinrent à Abraham avec la bonne nouvelle. Ils dirent : « Nous te souhaitons la paix. » Il répondit : « La paix soit avec vous, » et il ne tarda pas à apporter un veau rôti.
Español
En verdad, Nuestros Mensajeros llegaron a Abraham con buenas noticias. Dijeron: “Te ofrecemos la paz”. Él respondió: “la paz sea con vosotros” y no tardó mucho en traer un ternero asado.
Deutsch
Es kamen Unsere Gesandten zu Abraham mit froher Botschaft. Sie sprachen: "Friede!" Er antwortete: "Friede!", und er säumte nicht, ein gebratenes Kalb zu bringen.
فَلَمَّا رَاٰۤ اَیۡدِیَہُمۡ لَا تَصِلُ اِلَیۡہِ نَکِرَہُمۡ وَ اَوۡجَسَ مِنۡہُمۡ خِیۡفَۃً ؕ قَالُوۡا لَا تَخَفۡ اِنَّاۤ اُرۡسِلۡنَاۤ اِلٰی قَوۡمِ لُوۡطٍ ﴿ؕ۷۱﴾
فَلَمَّا رَءَآ أَيۡدِيَهُمۡ لَا تَصِلُ إِلَيۡهِ نَكِرَهُمۡ وَأَوۡجَسَ مِنۡهُمۡ خِيفَةٗۚ قَالُواْ لَا تَخَفۡ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمِ لُوطٖ
English
But when he saw their hands not reaching thereto, he knew not what they were, and conceived a fear of them. They said, ‘Fear not, for we have been sent to the people of Lot.’
English Short Commentary
But [a]when he saw their hands not reaching thereto, he considered this strange on their part and conceived fear of them. They said, ‘Fear not, for we have been sent to the people of Lot.’[1332]
1332. Abraham at first took the 'messengers' to be ordinary wayfarers, but when they refrained from eating of the roasted calf he realized that they were on some special mission which he had failed to understand. The words, conceived fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat. This answer of the visitors also shows that they were not angels for had they been angels, they would have said that being not human they could not partake of food.
Lot was the ancestor of the Palestinian peoples, Moab and Ammon, and as the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in Canaan. (close)
English Five Volume Commentary
But [a]when he saw their hands not reaching thereto, he knew not what they were, and conceived a fear of them. They said, ‘Fear not, for we have been sent to the people of Lot.’[1451]
1451. Important Words:
لوط (Lot) may etymologically be taken to have been derived from لاط. They sayلاط الشیء i.e. he concealed the thing. لاط بهmeans, it (the thing) stuck or adhered to it. لوطه بالطیب (lawwata-hu) means, he smeared him or it with much perfume. The Prophet Lot, who was the contemporary of Prophet Abraham, was the ancestor of the Palestinian peoples, Moab and Ammon. As the son of Haran and the grandson of Terah, he was Abraham’s nephew. He joined Abraham in the land of Canaan and in the time of famine went with him to Egypt. He preached to the inhabitants of Sodom and Gomorrah but they refused to listen to him and ridiculed and persecuted him; and though Abraham, to whom Lot was a junior and subordinate Prophet prayed for these wicked people and interceded with God on their behalf, they were destroyed on account of their iniquities and transgression (Lane, Enc. Bri. & Jew. Enc.).
Commentary:
Abraham at first took the "messengers" to be ordinary way-farers, but when they refrained from eating of the roasted calf he had placed before them (see the preceding verse), he realized that they were on some special mission which he had failed to understand. He knew that as ordinary wayfarers they could not refuse his hospitality, for wayfarers in that arid land entirely depended on the hospitality of the inhabitants for their food.
The words, conceived a fear of them, do not mean that Abraham was afraid of the strangers but that, when they did not partake of the food, he feared that he might have done something against the etiquette of hospitality and thus had displeased them. He did not, however, express his fear, for such an expression would have implied that he perhaps took them to be mean and greedy. The guests, it appears, read Abraham’s perturbed state of mind from the uneasy expression of his face, so they at once removed his anxiety by telling him that they were in no way displeased and that the reason why they did not partake of food was that their dreadful mission had made them disinclined to eat.
This answer of the visitors also shows that they were not angels; for had they been angels, they would have said that being not human they could not partake of the food. (close)
اُردو
پھر جب اس نے دیکھا کہ ان کے ہاتھ اُس (کھانے) کی طرف بڑھ نہیں رہے تو اس نے انہیں غیر سمجھا اور ان سے ایک خوف سا محسوس کیا۔ انہوں نے کہا خوف نہ کر۔ یقیناً ہمیں قومِ لوط کی طرف بھیجا گیا ہے۔
اُردو تفسیر صغیر
پس جب اس نے ان کے ہاتھوں کو دیکھا کہ اس (کھانے) تک نہیں پہنچتے تو (اس نے) ان کے (اس) فعل کو غیر معمولی سمجھا اور اس (فعل) سے خطرہ محسوس کیا۔ (اس پر) انہوں نے کہا (کہ) تو خوف نہ کر۔ ہمیں تو لوط کی قوم کی طرف بھیجا گیا ہے۔
Français
Mais quand il vit qu’ils ne tendaient pas la main pour en prendre, il les prit pour des étrangers inamicaux, et se laissa envahir par une peur d’eux. Ils dirent : « N’aie pas peur, car nous avons été envoyés au peuple de Lot. »
Español
Pero cuando vio que sus manos no se acercaban a él, los tomó por extraños poco amistosos y sintió temor ante ellos. Dijeron: “No temas, porque hemos sido enviados a las gentes de Lot”.
Deutsch
Doch als er sah, dass ihre Hände sich nicht danach ausstreckten, hielt er sie für unfreundliche Fremde und empfand Furcht vor ihnen. Sie sprachen: "Fürchte dich nicht, denn siehe, wir sind zum Volke Lots entsandt."
وَ امۡرَاَتُہٗ قَآئِمَۃٌ فَضَحِکَتۡ فَبَشَّرۡنٰہَا بِاِسۡحٰقَ ۙ وَ مِنۡ وَّرَآءِ اِسۡحٰقَ یَعۡقُوۡبَ ﴿۷۲﴾
وَٱمۡرَأَتُهُۥ قَآئِمَةٞ فَضَحِكَتۡ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ
English
And his wife was standing by, and she too was frightened, whereupon We gave her glad tidings of the birth of Isaac and, after Isaac, of Jacob.
English Short Commentary
And his wife was standing by and she too was frightened, whereupon to assure her [b]We gave her glad tidings of the birth of Isaac, and, after Isaac, of Jacob.
English Five Volume Commentary
And his wife was standing by, and she too was frightened, whereupon [a]We gave her glad tidings of the birth of Isaac and, after Isaac, of Jacob.[1452]
1452. Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice. (close)
اُردو
اور اس کی بیوی (پاس ہی) کھڑی تھی۔ پس وہ ہنسی تو ہم نے اسے اسحاق کی خوشخبری دی اور اسحاق کے بعد یعقوب کی بھی۔
اُردو تفسیر صغیر
اور اس کی بیوی (بھی پاس ہی) کھڑی تھی۔ اس پر وہ بھی گھبرائی تب ہم نے اس کی تسلی کے لئے اس کو اسحاق کی اور اسحاق کے بعد یعقوب (کی پیدائش) کی بشارت دی۔
Français
Et sa femme aussi était debout à côté ; elle rit, et sur ce Nous lui avons donné la bonne nouvelle de la naissance d’Isaac et, après Isaac, de Jacob.
Español
Y su esposa, que estaba de pie al lado, sonrió, y le dimos las buenas noticias del nacimiento de Isaac y, después, el de Jacob.
Deutsch
Und seine Frau stand (daneben); auch sie war von Furcht erfüllt, woraufhin Wir ihr die frohe Botschaft von Isaak, und nach Isaak von Jakob verkündeten.
قَالَتۡ یٰوَیۡلَتٰۤیءَ اَلِدُ وَ اَنَا عَجُوۡزٌ وَّ ہٰذَا بَعۡلِیۡ شَیۡخًا ؕ اِنَّ ہٰذَا لَشَیۡءٌ عَجِیۡبٌ ﴿۷۳﴾
قَالَتۡ يَٰوَيۡلَتَىٰٓ ءَأَلِدُ وَأَنَا۠ عَجُوزٞ وَهَٰذَا بَعۡلِي شَيۡخًاۖ إِنَّ هَٰذَا لَشَيۡءٌ عَجِيبٞ
English
She said, ‘Oh, woe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? This is indeed a strange thing!’
English Short Commentary
[c]She said, ‘Oh, woe is me! Shall I bear a child when I am an extremely old woman and this my husband also is a very old man? This is indeed a strange thing!’
English Five Volume Commentary
[a]She said, ‘Oh, woe is me! Shall I bear a child when I am an old woman, and this my husband is an old man? This is indeed a strange thing!’[1453]
1453. Important Words:
عجوز (old woman) is derived from عجز which means, he lacked strength or power or ability. عجز عن العمل means, he was unable to do the work; he was too old to do it. عجزت المرأة means, the woman became old. The word عجوز has a variety of meanings, some of which are, an old and aged woman; a woman old and weak; a man’s wife whether old or young; also a woman’s husband; an old or aged man; a man old and weak (Lane & Aqrab).
Commentary:
The verse does not mean that the expression of surprise on the part of Abraham’s wife implied that she doubted the truth of the news that had been communicated to her by God. It is far from an ordinary believing woman to express doubt with regard to the great and wonderful powers of God, much further from the wife of a Prophet who had already witnessed many signs of the power of God. In fact, she wondered at the unusual news that a son would be born to her at such an advanced age. Her surprise was, therefore, at the magnitude of the boon that was about to be conferred on her. Abraham himself had expressed similar surprise when the glad tidings about the birth of a son in his extreme old age was given to him (see 15:55-57). (close)
اُردو
اس نے کہا اے وائے میرا غم! کیا میں بچہ جنوں گی جبکہ میں ایک بُڑھیا ہوں اور یہ میرا خاوند بوڑھا ہے۔ یقیناً یہ تو بہت عجیب بات ہے۔
اُردو تفسیر صغیر
اس نے کہا‘ ہائے میری ذلت! کیا میں (بچہ) جنوں گی حالانکہ میں بوڑھی (ہوچکی) ہوں اور میرا خاوند بھی بڑھاپے کی حالت میں ہے۔ یہ یقیناً عجیب بات ہے۔
Français
Elle dit : « Malheureuse que je suis ! Comment enfanterai-je alors que je suis une vieille femme et que celui-ci, mon mari, est un vieillard ? Ceci est en vérité une chose étrange ! »
Español
Ella dijo: “¡Desdichada de mí! ¿Cómo voy a tener un hijo si soy una mujer vieja, y éste mi marido es un hombre viejo? ¡Cosa extraña es ésta, en verdad!”.
Deutsch
Sie sprach: "Ach, weh mir! Soll ich ein Kind gebären, wo ich eine alte Frau bin, und dieser mein Ehegemahl ist ein Greis? Das ist fürwahr ein seltsam Ding."
قَالُوۡۤا اَتَعۡجَبِیۡنَ مِنۡ اَمۡرِ اللّٰہِ رَحۡمَتُ اللّٰہِ وَ بَرَکٰتُہٗ عَلَیۡکُمۡ اَہۡلَ الۡبَیۡتِ ؕ اِنَّہٗ حَمِیۡدٌ مَّجِیۡدٌ ﴿۷۴﴾
قَالُوٓاْ أَتَعۡجَبِينَ مِنۡ أَمۡرِ ٱللَّهِۖ رَحۡمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيۡكُمۡ أَهۡلَ ٱلۡبَيۡتِۚ إِنَّهُۥ حَمِيدٞ مَّجِيدٞ
English
They said, ‘Dost thou wonder at Allah’s decree? The mercy of Allah and His blessings are upon you, O people of the House. Surely, He is Praiseworthy, Glorious.’
English Short Commentary
[d]They said, ‘Dost thou marvel at Allah’s decree? The mercy of Allah and His blessings are upon you, O people of the house.[1333] Surely, He is Praiseworthy, Glorious.’
1333. In this verse the words 'people of the house' are definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, when the expression Ahlul-Bait is used in the Qur’an in respect of a Prophet it generally applies to his wife or wives (28:13; 33:34). (close)
English Five Volume Commentary
[b]They said, ‘Dost thou wonder at Allah’s decree? The mercy of Allah and His blessings are upon you, O people of the House. Surely, He is Praiseworthy, Glorious.’[1454]
1454. Important Words:
مجید (Glorious) is derived from مجد which means, he was or became glorious, noble, in a state of honour or dignity. مجید as an epithet of God signifies the Glorious or Great, or Great in dignity Who gives liberally or bountifully or the Bountiful and Beneficent. When used about عرش it signifies exalted; sublime; noble (Lane & Aqrab).
Commentary:
The Shia section of Muslims do not include the wives of the Holy Prophet in his اھل بیت (people of his house) while in this verse the term is definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, whenever this term is used in the Quran in respect of a Prophet, it invariably includes his wife or wives. (close)
اُردو
انہوں نے کہا کیا تو اللہ کے فیصلے پر تعجب کرتی ہے۔ تم پر اللہ کی رحمت اور اس کی برکات ہوں اے اہلِ بیت! یقیناً وہ صاحبِ حمد (اور) بہت بزرگی والا ہے۔
اُردو تفسیر صغیر
انہوں نے کہا کیا تو اللہ کی بات پر تعجب کرتی ہے‘ اے اس گھر والو تم پر (تو) اللہ کی رحمت اور اس کی (ہرقسم کی) برکات (نازل ہو رہی) ہیں (پس تمہارے لئے تو یہ بات عجیب نہیں ہونی چاہیے) وہ یقیناً بہت ہی تعریف والا (اور) بزرگ شان والا ہے۔
Français
Ils dirent : « T’étonnes-tu du commandement d’Allāh ? Ô gens de cette maison, la miséricorde d’Allāh et Ses bénédictions sont sur vous. Assurément, Il est Digne de louange, et de gloire. »
Español
Ellos dijeron: “¿Te sorprende el designio de Al-lah? La misericordia de Al-lah y Sus bendiciones están con vosotros, Oh gente de la Casa. En verdad, Él merece todas las alabanzas y toda la gloria”.
Deutsch
Da sprachen jene: "Wunderst du dich über den Ratschluss Allahs? Allahs Gnade und Seine Segnungen sind über euch, o Bewohner des Hauses. Wahrlich, Er ist preiswürdig, ruhmvoll."
فَلَمَّا ذَہَبَ عَنۡ اِبۡرٰہِیۡمَ الرَّوۡعُ وَ جَآءَتۡہُ الۡبُشۡرٰی یُجَادِلُنَا فِیۡ قَوۡمِ لُوۡطٍ ﴿ؕ۷۵﴾
فَلَمَّا ذَهَبَ عَنۡ إِبۡرَٰهِيمَ ٱلرَّوۡعُ وَجَآءَتۡهُ ٱلۡبُشۡرَىٰ يُجَٰدِلُنَا فِي قَوۡمِ لُوطٍ
English
And when fear left Abraham, and the glad tidings came to him, he began disputing with Us about the people of Lot.
English Short Commentary
And when fear departed from Abraham and the glad tidings came to him, he began to plead with Us[1334] for the people of Lot.
1334. See Gen. 18:21-33. (close)
English Five Volume Commentary
And when fear left Abraham, and the glad tidings came to him, he began disputing with Us about the people of Lot.[1455]
1455. Commentary:
The fear of Abraham was not concerning his own person but concerning the people of Lot, an evidence of his great righteousness and nobility of character. The news first came to Abraham as a great shock. He did not know what to do. But when he was given the cheering news of the birth of a son who was to be the father of a great nation, he felt some relief and then began to plead with God for the doomed people. (close)
اُردو
پھر جب ابراہیم سے خوف جاتا رہا اور اُس کے پاس خوشخبری آ گئی تو وہ ہم سے لوط کی قوم سے متعلق بحث کرنے لگا۔
اُردو تفسیر صغیر
پس جب ابراہیم سے گھبراہٹ دور ہو گئی اور اسے خوشخبری ملی تو (اس وقت) وہ لوط کی قوم کے متعلق ہمارے ساتھ جھگڑنے لگا۔
Français
Et quand la peur eut quitté Abraham et que la bonne nouvelle lui eut parvenue, voilà qu’il discute avec Nous pour le peuple de Lot.
Español
Y cuando el temor abandonó a Abraham, y le llegó la buena nueva, empezó a interceder ante Nosotros por el pueblo de Lot.
Deutsch
Als die Furcht von Abraham gewichen war und die frohe Botschaft zu ihm kam, da begann er, mit Uns zu streiten über das Volk Lots.
اِنَّ اِبۡرٰہِیۡمَ لَحَلِیۡمٌ اَوَّاہٌ مُّنِیۡبٌ ﴿۷۶﴾
إِنَّ إِبۡرَٰهِيمَ لَحَلِيمٌ أَوَّـٰهٞ مُّنِيبٞ
English
Indeed, Abraham was clement, tender-hearted, and oft-turning to God.
English Short Commentary
[a]Indeed, Abraham was clement, tender-hearted, and oft-returning to Us.
English Five Volume Commentary
[a]Indeed, Abraham was clement, tender-hearted, and oft-turning to God.[1456]
1456. Important Words:
منیب (oft-turning) is derived from ناب. They say ناب الیه i.e. he came to him time after time. ناب عنه means, he acted as his substitute; he served for him. ناب الی الله or اناب الی الله means, he turned to God time after time; he returned from disobedience to God; he returned unto God repenting. منیب means, one who turns to God time after time; one who turns to Him repenting; a person making another supply his or another’s place (Lane & Aqrab).
Commentary:
The verse constitutes a brief but eloquent and powerful tribute to Abraham. (close)
اُردو
یقیناً ابراہیم بہت ہی بردبار، نرم دل (اور) جھکنے والا تھا۔
اُردو تفسیر صغیر
ابراہیم بہت ہی بردبار (اور) دردمند (دل رکھنے والا) (اور ہمارے حضور) باربار جھکنے والا تھا۔
Français
En vérité, Abraham était clément et avait le cœur tendreet il se tournait constamment vers Allāh
Español
En efecto, Abraham era indulgente, compasivo, y volvía siempre hacia Dios.
Deutsch
Wahrlich, Abraham war milde, mitleidig, Gott zugewandt.