قَالُوۡا یٰلُوۡطُ اِنَّا رُسُلُ رَبِّکَ لَنۡ یَّصِلُوۡۤا اِلَیۡکَ فَاَسۡرِ بِاَہۡلِکَ بِقِطۡعٍ مِّنَ الَّیۡلِ وَ لَا یَلۡتَفِتۡ مِنۡکُمۡ اَحَدٌ اِلَّا امۡرَاَتَکَ ؕ اِنَّہٗ مُصِیۡبُہَا مَاۤ اَصَابَہُمۡ ؕ اِنَّ مَوۡعِدَہُمُ الصُّبۡحُ ؕ اَلَـیۡسَ الصُّبۡحُ بِقَرِیۡبٍ ﴿۸۲﴾
قَالُواْ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓاْ إِلَيۡكَۖ فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٌ إِلَّا ٱمۡرَأَتَكَۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمۡۚ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ
English
The messengers said, ‘O Lot, we are the messengers of thy Lord. They shall by no means reach thee. So depart with thy family in a part of the night, and let none of you look back, but thy wife. Surely, what is going to befall them shall also befall her. Verily, their appointed time is the morning. Is not the morning nigh?’
English Short Commentary
The messengers said, ‘O Lot, we are the messengers of thy Lord.[1339] They shall by no means reach thee. So [a]depart with thy family [b]while yet a part of the night remains and let none of you look back, but thy wife. Surely, what is going to befall them shall befall her also. Verily, [c]their appointed time is the morning. Is not morning nigh?’
1339. The 'messengers' were righteous men of the neighbourhood who were commanded by God to warn Lot and to direct him where to go. (close)
English Five Volume Commentary
The messengers said, ‘O Lot, we are the messengers of thy Lord. They shall by no means reach thee. So [a]depart with thy family [b]in a part of the night, and let none of you look back, but thy wife. Surely, what is going to befall them shall also befall her. Verily, [c]their appointed time is the morning. Is not the morning nigh?’[1462]
1462. Commentary:
When the strangers heard Lot pathetically say to his people that he would pray to God against them, they, who had till then kept the matter secret, revealed to him that God had already decreed their punishment and that it was that decree which they had come to communicate to him. They also announced to him that the threatened punishment would not affect his اھل (family or followers) who would be saved except his wife who was doomed.
The verse mentions the time of morning as the time of the coming punishment because the morning is generally the time of negligence and is thus best suited to remind wicked people of the real cause of Divine chastisement. (close)
اُردو
انہوں نے کہا اے لوط! یقیناً ہم تیرے ربّ کے بھیجے ہوئے ہیں۔ یہ لوگ ہرگز تجھ تک نہیں پہنچ سکیں گے۔ پس رات کے ایک حصہ میں اپنے اہل سمیت گھر سے نکل جا اور تم میں سے کوئی مڑ کر نہ دیکھے مگر تیری بیوی، یقیناً اسے بھی وہی مصیبت پہنچے گی جو انہیں پہنچنے والی ہے۔ ان کا موعود وقت صبح ہے۔ کیا صبح قریب نہیں ہے؟
اُردو تفسیر صغیر
(اس پر) انہوں نے کہا (یعنی مہمانوں نے) کہ اے لوط! ہم یقیناً تیرے رب کے فرستادہ ہیں اور ہمیں معلوم ہے کہ وہ تجھ تک ہرگز نہیں پہنچیں گے (ان کی تباہی کا وقت آچکا ہے) اس لئے تو رات کے کسی حصے میں اپنے گھر والوں کو لیکر تیزی سے (یہاں سے) چلا جا اور تم میں سے کوئی (فرد بھی) ادھر ادھر نہ دیکھے (اس طرح سے تم محفوظ رہو گے) ہاں تیری بیوی ایسی ہے کہ جو (عذاب) ان پر آیا (ہوا ہے) وہ اس پر بھی یقیناً آنے والا ہے۔ ان کا مقررہ وقت (آئندہ) صبح ہے (اور) کیا صبح قریب نہیں ہے؟
Français
Les messagers dirent : « Ô Lot, nous sommes les messagers de ton Seigneur. Ils ne pourront nullement t’atteindre. Alors pars avec ta famille dans le courant de la nuit et qu’aucun d’entre vous ne regarde en arrière si ce n’est ta femme. Assurément, ce qui va arriver à ton peuple lui arrivera à elle également. En vérité, leur heure promise pour leur châtiment est le matin. Le matin n’est-il pas proche ? »
Español
Los mensajeros dijeron: “Oh Lot, somos los mensajeros de tu Señor. De ningún modo podrán alcanzarte. Sal pues con tu familia durante la noche, y no dejes que nadie de vosotros mire hacia atrás, exceptuada tu mujer. En verdad, lo que les va a suceder a ellos le pasará también a ella. Ciertamente, el momento fijado es la mañana ¿no está cerca la mañana?”
Deutsch
Sie sprachen: "O Lot, wir sind Gesandte deines Herrn. Sie sollen dich nimmermehr erreichen. So mache dich auf mit den Deinen in einem Teile der Nacht, und niemand von euch wende sich um als dein Weib. Gewiss, was jene dort treffen wird, das wird auch sie treffen. Siehe, der Morgen ist ihre festgesetzte Frist. Ist nicht der Morgen nah?"
فَلَمَّا جَآءَ اَمۡرُنَا جَعَلۡنَا عَالِیَہَا سَافِلَہَا وَ اَمۡطَرۡنَا عَلَیۡہَا حِجَارَۃً مِّنۡ سِجِّیۡلٍ ۬ۙ مَّنۡضُوۡدٍ ﴿ۙ۸۳﴾
فَلَمَّا جَآءَ أَمۡرُنَا جَعَلۡنَا عَٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةٗ مِّن سِجِّيلٖ مَّنضُودٖ
English
So when Our command came, We turned that town upside down and We rained upon it stones of clay, layer upon layer,
English Short Commentary
[d]So when Our decree came to pass, [e]We turned that town upside down and We rained upon it stones of clay, layer upon layer,[1339A]
1339A. It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down. (close)
English Five Volume Commentary
[d]So when Our command came, [e]We turned that town upside down and We rained upon it stones of clay, layer upon layer,[1463]
1463. Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time. (close)
اُردو
پس جب ہمارا فیصلہ آگیا تو ہم نے اس (بستی) کو تہ و بالا کر دیا اور اس پر ہم نے تہ بہ تہ خشک مٹی سے بنے ہوئے پتھروں کی بارش برسا دی۔
اُردو تفسیر صغیر
پھر جب ہمارا حکم آگیا تو ہم نے اس (بستی) کے اوپر والے حصہ کو نیچے والا (حصہ) بنا دیا اور اس پر سوکھی مٹی کے بنے ہوئے پتھروں کی یکے بعد دیگرے بارش برسائی۔
Français
Ainsi, quand vint Notre commandement, Nous retournâmes cette ville sens dessus dessous et Nous fîmes tomber sur elle une pluie de pierres d’argile, couche après couche,
Español
Así, cuando llegó Nuestra orden, pusimos la ciudad de arriba abajo e hicimos llover sobre ella piedras de arcilla, capa sobre capa.
Deutsch
Als nun Unser Befehl eintraf, da kehrten Wir in dieser (Stadt) das Oberste zuunterst und ließen auf sie Backsteine niedergehen Schicht auf Schicht,
مُّسَوَّمَۃً عِنۡدَ رَبِّکَ ؕ وَ مَا ہِیَ مِنَ الظّٰلِمِیۡنَ بِبَعِیۡدٍ ﴿٪۸۴﴾
مُّسَوَّمَةً عِندَ رَبِّكَۖ وَمَا هِيَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٖ
English
Marked for them in the decree of thy Lord. And such punishment is not far from the wrongdoers of the present age.
English Short Commentary
[a]Marked for them in the decree of thy Lord. And such punishment is not far from the wrongdoers of the present age.
English Five Volume Commentary
[a]Marked for them in the decree of thy Lord. And such punishment is not far from the wrongdoers of the present age.[1464]
1464. Commentary:
The words, marked for them, mean that it had been decreed from eternity that these stones should become the cause for the destruction of Lot’s people.
The latter portion of the verse points out that the account of the destruction of the people of Lot has not been given here as a story but is intended to give a warning that a similar destructive punishment would overtake the disbelieving people of the Holy Prophet’s time if they persisted in rejecting him.
It may also be noted here that there are some serious differences in the accounts about Lot as given in the Quran and the Bible: (1) The Bible represents Lot as a quarrelsome and jealous person, while the Quran says that he was a righteous servant of God. (2) The Bible says that the three visitors partook of the food presented to them by Abraham, declaring at
the same time that one of them was God Himself, the other two being angels. The Quran denies all this. (3) According to the Bible, Lot offered his daughters for fornication, while the Quran declares that they were merely offered as hostages. (4) The Bible says that Lot’s wife was turned into a pillar of salt but the Quran rejects all such puerile stories. Any sensible person can see which of the two accounts is more sensible and correct. (close)
اُردو
جو تیرے ربّ کے نزدیک نشان لگائے ہوئے تھے۔ اور یہ (سلوک) ظالموں سے بعید نہیں۔
اُردو تفسیر صغیر
جو تیرے رب کی تقدیر میں (ان کے لئے ہی) مقدر (اور نامزد) کیے ہوئے تھے۔ اور ان ظالموں سے (بھی) یہ عذاب دور نہیں۔
Français
Marquées pour eux selon le décret de ton Seigneur. Et de tels châtiments ne sont pas loin des injustes .
Español
Señaladas para ellos en el decreto de tu Señor. Y uncastigo similar no está lejos de los injustos de esta época.
Deutsch
gezeichnet (für sie) bei deinem Herrn. Und das ist nicht fern von den Frevlern.
وَ اِلٰی مَدۡیَنَ اَخَاہُمۡ شُعَیۡبًا ؕ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ؕ وَ لَا تَنۡقُصُوا الۡمِکۡیَالَ وَ الۡمِیۡزَانَ اِنِّیۡۤ اَرٰٮکُمۡ بِخَیۡرٍ وَّ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ مُّحِیۡطٍ ﴿۸۵﴾
۞وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ وَلَا تَنقُصُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَۖ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ وَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ مُّحِيطٖ
English
And to Midian We sent their brother Shu‘aib. He said, ‘O my people, worship Allah. You have no God other than Him. And give not short measure and short weight. I see you in a state of prosperity and I fear for you the punishment of a destructive day.
English Short Commentary
[b]And to Midian[1340] We sent their brother Shu‘aib. He said, ‘O my people, worship Allah. You have no god other than Him. And [c]give not short measure and short weight. I see you in a state of prosperity and I fear for you the punishment of a destructive day;
1340. Midian was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also 1010. (close)
English Five Volume Commentary
[b]And to Midian We sent their brother Shu‘aib. He said, ‘O my people, worship Allah. You have no God other than Him. And [c]give not short measure and short weight. I see you in a state of prosperity and I fear for you the punishment of a destructive day.[1465]
1465. Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above. (close)
اُردو
اور مدین کی طرف ان کے بھائی شعیب کو (ہم نے بھیجا)۔ اس نے کہا اے میری قوم! اللہ کی عبادت کرو۔ تمہارے لئے اس کے سوا کوئی معبود نہیں۔ اور ماپ اور تول میں کمی نہ کیا کرو۔ یقیناً میں تمہیں دولت مند پاتا ہوں اور میں تم پر ایک گھیر لینے والے دن کے عذاب سے ڈرتا ہوں۔
اُردو تفسیر صغیر
اور مدین کی طرف (ہم نے) ان کے بھائی شعیب کو (نبی بنا کر بھیجا) اس نے (انہیں) کہا اے میری قوم! تم اللہ کی عبادت کرو۔ اس کے سوا تمہارا کوئی معبود نہیں اور ماپ اور تول کو کم نہ کیا کرو۔ میں (اس وقت) یقیناً تمہیں اچھی حالت میں دیکھتا ہوں اور (ساتھ ہی) میںتمہاری نسبت ایک تباہ کن دن کے عذاب سے ڈر رہا ہوں۔
Français
Et Nous envoyâmes aux Madian leur frère Shu‘aib. Il dit : « Ô mon peuple, adorez Allāh. Vous n’avez d’autre dieu que Lui. Et ne diminuez pas les mesures et le poids au détriment des gens. En vérité, je vous vois dans la prospérité et je crains pour vous le châtiment d’un jour de destruction ;
Español
A Madián enviamos a su hermano Shu’aib. Él dijo: “Oh pueblo mío, adorad a Al-lah. No tenéis otro dios fuera de Él. No disminuyáis ni la medida ni el peso. Os veo en un estado de prosperidad y temo para vosotros el castigo de un día destructor”;
Deutsch
Und zu Midian (entsandten Wir) ihren Bruder Schoäb. Er sprach: "O mein Volk, dienet Allah. Ihr habt keinen anderen Gott als Ihn. Und verkürzt nicht Maß und Gewicht. Ich sehe euch im Wohlsein, aber ich fürchte für euch die Strafe eines vernichtenden Tages.
وَ یٰقَوۡمِ اَوۡفُوا الۡمِکۡیَالَ وَ الۡمِیۡزَانَ بِالۡقِسۡطِ وَ لَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَ لَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ ﴿۸۶﴾
وَيَٰقَوۡمِ أَوۡفُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ
English
‘And O my people, give full measure and full weight with equity, and defraud not people of their things and commit not iniquity in the earth, causing disorder.
English Short Commentary
[d]‘And O my people, give full measure and full weight with equity and defraud not people of their things and commit not iniquity in the land, causing disorder;
English Five Volume Commentary
[a]And O my people, give full measure and full weight with equity, and defraud not people of their things and commit not iniquity in the earth, causing disorder.[1466]
1466. Commentary:
The verse hints at the importance of fair and just dealings, especially in business matters. (close)
اُردو
اور اے میری قوم! ماپ اور تول کو انصاف کے ساتھ پورا کیا کرو اور لوگوں کی چیزیں انہیں کم کر کے نہ دیا کرو اور زمین میں مفسد بنتے ہوئے بد امنی نہ پھیلاؤ۔
اُردو تفسیر صغیر
اور اے میری قوم! تم ماپ اور تول کو انصاف کے ساتھ پورا کیا کرو۔ اور لوگوں کو ان کی چیزیں کم نہ دیا کرو۔ اور فسادی بن کر زمین میں خرابی مت پھیلاٶ۔
Français
Et ô mon peuple, donnez pleine mesure et bon poids avec équité, et ne privez pas les gens de ce qui leur appartient de droit, et ne commettez pas d’iniquités sur la terre, créant du désordre.
Español
¡Oh, pueblo mío! colmad la medida y el peso con equidad y no privéis a las gentes de lo que les corresponde por derecho, ni cometáis iniquidad en la tierra, causando el desorden.
Deutsch
O mein Volk, gebt volles Maß und Gewicht nach Richtigkeit und betrügt nicht die Menschen um ihr Eigentum und richtet nicht Unheil an auf Erden, indem ihr Unfrieden stiftet.
بَقِیَّتُ اللّٰہِ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ۬ۚ وَ مَاۤ اَنَا عَلَیۡکُمۡ بِحَفِیۡظٍ ﴿۸۷﴾
بَقِيَّتُ ٱللَّهِ خَيۡرٞ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَۚ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ
English
‘That which is left with you by Allah is better for you, if you are believers. And I am not a keeper over you.’
English Short Commentary
‘That which is left[1341] with you by Allah is better for you, if you are believers. And I am not appointed a keeper over you.’
1341. Baqiyyah here signifies, wealth earned by fair and honest means and in accordance with the laws of God. It may also mean, God-given powers and capabilities. See also 309. (close)
English Five Volume Commentary
That which is left with you by Allah is better for you, if you are believers. And I am not a keeper over you.’[1467]
1467. Commentary:
The word بقیة (that which is left) is used to express goodness and perfection. The term بقیة القوم is applied to a person who is one of the best men of his people or community. See also 2:249. The word بقیة therefore, here signifies wealth earned by fair and honest means and in accordance with the laws of God. It may also mean God-given powers and capabilities.
By the words, I am not a keeper over you, Shu‘aib warns his people that they should not remain under the illusion that he would be able to save them from Divine punishment. The words embody the implication that such is the goodness of the Prophets of God that disbelievers, notwithstanding their hostility towards them, look upon them as a source of protection and blessing. (close)
اُردو
اللہ کی طرف سے جو (تجارت میں) بچتا ہے وہی تمہارے لئے بہتر ہے اگر تم (سچے) مومن ہو۔ اور میں تم پر نگران نہیں۔
اُردو تفسیر صغیر
اگر تم (سچے) مومن ہو تو (یقین جانو کہ) اللہ کا (تمہارے پاس) باقی چھوڑا ہوا (مال ہی) تمہارے لئے بہتر (اور مبارک) ہے اور میں تم پر کوئی محافظ (بناکر) نہیں (بھیجا گیا۔ صرف ایک ناصح ہوں)
Français
Ce qu’Allāh vous laisse est meilleur pour vous, si vous êtes croyants. Et je ne suis pas un gardien sur vous. »
Español
“Lo que Al-lah os ha dejado es mejor para vosotros, si sois creyentes. Pues yo no soy vuestro guardián”.
Deutsch
Das, was Allah (bei euch) ließ, ist besser für euch, wenn ihr Gläubige seid. Und ich bin nicht ein Wächter über euch."
قَالُوۡا یٰشُعَیۡبُ اَصَلٰوتُکَ تَاۡمُرُکَ اَنۡ نَّتۡرُکَ مَا یَعۡبُدُ اٰبَآؤُنَاۤ اَوۡ اَنۡ نَّفۡعَلَ فِیۡۤ اَمۡوَالِنَا مَا نَشٰٓؤُاؕ اِنَّکَ لَاَنۡتَ الۡحَلِیۡمُ الرَّشِیۡدُ ﴿۸۸﴾
قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَـٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ
English
They replied, ‘O Shu‘aib, does thy Prayer bid thee that we should leave what our fathers worshipped, or that we cease to do with our property what we please? Thou art indeed very intelligent and rightminded.’
English Short Commentary
They replied, ‘O Shu‘aib, does thy Prayer bid thee that we should leave what our fathers worshipped, or that we cease to do with our property what we please? Surely, thou dost consider thyself very intelligent and right-minded.’
English Five Volume Commentary
They replied, ‘O Shu‘aib, does thy Prayer bid thee that we should leave what our fathers worshipped, or that we cease to do with our property what we please? Thou art indeed very intelligent and right-minded.’[1468]
1468. Commentary:
The words, does thy Prayer bid thee, etc. have been spoken ironically. Shu‘aib’s opponents mean to say that they see nothing good in him except that he is given to the saying of Prayers and has no concern with the affairs of the world, not even knowing how to work and earn a respectable living. Should they too give themselves up to praying, which to him was the chief business of life, and part company with their hardly-won wealth and worldly honour? They were not going to be so foolish as to act upon his advice. (close)
اُردو
انہوں نے کہا اے شعیب! کیا تیری نماز تجھے حکم دیتی ہے کہ ہم اُسے چھوڑ دیں جس کی ہمارے باپ دادا عبادت کیا کرتے تھے یا ہم اپنے اموال میں وہ (تصرف نہ) کریں جو ہم چاہیں۔ یقیناً تو ضرور بڑا بردبار (اور) عقل والا (بنا پھرتا) ہے۔
اُردو تفسیر صغیر
انہوں نے کہا‘ اے شعیب! کیا تیری نماز تجھے حکم دیتی ہے کہ جس چیز کی ہمارے باپ دادا پرستش کرتے (آئے) ہیں اسے ہم چھوڑ دیں یا اس بات کو (ترک کر دیں) کہ اپنے مالوں کے متعلق ہم جو چاہیں کریں (اگر ایسا ہے) تو تو یقیناً بڑا ہی عقلمند (اور) سمجھ دار (آدمی) ہے۔
Français
Ils répondirent : « Ô Shu‘aib, ta Prière t’ordonne-t-elle que nous abandonnions ce que nos pères ont adoré ou que nous cessions de disposer de nos biens comme nous le voulons ? Sûrement, tu te prends pour très intelligent et sensé ! »
Español
Respondieron: “Oh Shu’aib, ¿te ordena por ventura tu Oración que abandonemos lo que adoraron nuestros padres, o que dejemos de hacer con nuestros bienes lo que nos plazca? En verdad, eres muy inteligente y recto”.
Deutsch
Sie antworteten: "O Schoäb, heißt dich dein Gebet, dass wir verlassen sollten, was unsere Väter anbeteten, oder dass wir aufhören, mit unserem Besitz zu tun, was uns gefällt? Du bist doch fürwahr klug (und) rechten Sinnes!"
قَالَ یٰقَوۡمِ اَرَءَیۡتُمۡ اِنۡ کُنۡتُ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّیۡ وَ رَزَقَنِیۡ مِنۡہُ رِزۡقًا حَسَنًا ؕ وَ مَاۤ اُرِیۡدُ اَنۡ اُخَالِفَکُمۡ اِلٰی مَاۤ اَنۡہٰکُمۡ عَنۡہُ ؕ اِنۡ اُرِیۡدُ اِلَّا الۡاِصۡلَاحَ مَا اسۡتَطَعۡتُ ؕ وَ مَا تَوۡفِیۡقِیۡۤ اِلَّا بِاللّٰہِ ؕعَلَیۡہِ تَوَکَّلۡتُ وَ اِلَیۡہِ اُنِیۡبُ ﴿۸۹﴾
قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَرَزَقَنِي مِنۡهُ رِزۡقًا حَسَنٗاۚ وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ
English
He said, ‘O my people, tell me: if I stand on a clear evidence from my Lord, and He has provided me from Himself with a handsome provision, what answer will you give to Him? And I do not desire to do against you the very thing which I ask you not to do. I only desire reform as far as I can. There is no power in me save through Allah. In Him do I trust and to Him do I return.
English Short Commentary
He said, [a]‘O my people, tell me if I stand on a clear evidence from my Lord, and He has provided me from Himself with a handsome provision,[1342] what answer will you give Him? And I do not desire to do against you the very thing which I ask you not to do. I only desire to set things right as far as I [b]can. I have no power to accomplish anything save through Allah. In Him do I trust and to Him do I turn;
1342. Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words. (close)
English Five Volume Commentary
He said, [a]‘O my people, tell me if I stand on a clear evidence from my Lord, and He has provided me from Himself with a handsome provision, what answer will you give to Him? And I do not desire to do against you the very thing which [b]I ask you not to do. I only desire reform as far as I can. There is no power in me save through Allah. In Him do I trust and to Him do I return.[1469]
1469. Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success. (close)
اُردو
اس نے کہا اے میری قوم! مجھے بتاؤ تو سہی کہ اگر میں اپنے ربّ کی طرف سے ایک روشن حجت پر قائم ہوں اور وہ مجھے اپنی جناب سے پاکیزہ رزق عطا کرتا ہے (پھر بھی کیا میں وہی کروں جو تم چاہتے ہو)۔ جبکہ میں کوئی ارادہ نہیں رکھتا کہ جن باتوں سے تمہیں منع کرتا ہوں خود میں وہی کرنے لگ جاؤں۔ میں تو صرف حسبِ توفیق اصلاح چاہتا ہوں۔ اور اللہ کی تائید کے سوا مجھے کوئی مدد حاصل نہیں۔ اسی پر میں توکل کرتا ہوں اور اسی کی طرف جھکتا ہوں۔
اُردو تفسیر صغیر
اس نے کہا‘ اے میری قوم! (بھلا) بتاٶ (تو سہی) اگر (ثابت ہوا کہ) میں (اپنے دعویٰ کی بنا) اپنے رب کی طرف سے (عطا شدہ) کسی روشن دلیل پر (رکھتا) ہوں اور اس نے اپنے حضور سے مجھے اچھا (اور پسندیدہ) رزق دیا ہے (تو کل خدا کے حضور کیا جواب دو گے؟) اور میں نہیں چاہتا کہ جس بات سے تمہیں روکوں (اس سے تم رک جاٶ اور خود میں) تمہارے خلاف اسی (بات) کا قصد کروں میں تو سوائے اس (حد تک) اصلاح کے جس کی مجھے طاقت ہے کچھ نہیں چاہتا اور میرا توفیق پانا اللہ ہی (کے فضل اور رحم) سے (وابستہ) ہے اسی پر میرا بھروسہ ہے اور اسی کی طرف میں باربار جھکتا ہوں۔
Français
Il dit : « Ô mon peuple, dites-moi : si je m’appuie sur une preuve éclatante de la part de mon Seigneur et Il m’a accordé de Sa part une excellente provision, quelle réponse Lui donnerez-vous ? Et je ne désire pas faire à vos dépens la chose même que je vous demande de ne pas faire. Je ne désire qu’apporter de la réforme autant qu’il m’est possible de le faire. Je n’ai de pouvoir que par Allāh. En Lui je place ma confiance et c’est vers Lui que je me tourne.
Español
Dijo: “Oh pueblo mío, dime: si me apoyo en pruebas claras de mi eñor y Él me ha proporcionado de Sí mismo una abundante provisión,¿qué respuesta Le daréis? No deseo hacer contra vosotros la misma cosa que os pido que no hagáis. Sólo pretendo reformaros en la medida de mis posibilidades. No hay poder en mí, salvo a través de Al-lah. En Él confío y a Él retornaré.
Deutsch
Er sprach: "O mein Volk, saget an: wenn ich einen deutlichen Beweis habe von meinem Herrn, und Er hat mir eine schöne Versorgung von Sich aus bereitet (was für eine Antwort wollt ihr Gott geben)? Und ich möchte nicht gegen euch eben das tun, was ich euch zu unterlassen bitte. Ich möchte nur Besserung, soweit ich kann. Es ist keine Macht in mir als durch Allah. Auf Ihn vertraue ich und zu Ihm wende ich mich.
وَ یٰقَوۡمِ لَا یَجۡرِمَنَّکُمۡ شِقَاقِیۡۤ اَنۡ یُّصِیۡبَکُمۡ مِّثۡلُ مَاۤ اَصَابَ قَوۡمَ نُوۡحٍ اَوۡ قَوۡمَ ہُوۡدٍ اَوۡ قَوۡمَ صٰلِحٍ ؕ وَ مَا قَوۡمُ لُوۡطٍ مِّنۡکُمۡ بِبَعِیۡدٍ ﴿۹۰﴾
وَيَٰقَوۡمِ لَا يَجۡرِمَنَّكُمۡ شِقَاقِيٓ أَن يُصِيبَكُم مِّثۡلُ مَآ أَصَابَ قَوۡمَ نُوحٍ أَوۡ قَوۡمَ هُودٍ أَوۡ قَوۡمَ صَٰلِحٖۚ وَمَا قَوۡمُ لُوطٖ مِّنكُم بِبَعِيدٖ
English
‘And O my people, let not your hostility towards me lead you to this that there should befall you the like of that which befell the people of Noah or the people of Hud or the people of Salih; and the people of Lot are not far from you.
English Short Commentary
‘And O my people, let not your hostility towards me lead you to this that there should befall you the like of that which befell the people of Noah or the people of Hud or the people of Salih; and the people of Lot are not far from you;[1343]
1343. This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib. (close)
English Five Volume Commentary
And O my people, let not your hostility towards me lead you to this that there should befall you the like of that which befell the people of Noah or the people of Hud or the people of Salih; and the people of Lot are not far from you.[1470]
1470. Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above. (close)
اُردو
اور اے میری قوم! میری دشمنی تمہیں ہرگز ایسی بات پر آمادہ نہ کرے کہ تمہیں بھی ویسی مصیبت پہنچے جیسی نوح کی قوم کو اور ہود کی قوم کو اور صالح کی قوم کو پہنچی تھی۔ اور لوط کی قوم بھی تم سے کچھ دُور نہیں۔
اُردو تفسیر صغیر
اور اے میری قوم! (دیکھنا کہیں تمہاری) مجھ سے دشمنی تمہیں (اس بات پر) نہ اکسادے کہ تم ویسی (ہی) مصیبت سہیڑ لو جیسی کہ نوح کی قوم یا ہود کی قوم یا صالح کی قوم پر مصیبت آئی تھی۔ اور لوط کی قوم (تو) تم سے کچھ (ایسی) دور (بھی) نہیں ہے۔
Français
Et ô mon peuple, que votre animosité envers moi ne vous conduise pas vers le même destin que celui qui survint au peuple de Noé, ou au peuple de Hūd ou au peuple de Ṣāliḥ ; et le peuple de Lot n’est guère loin de vous.
Español
“Oh pueblo mío, que vuestra hostilidad contra mí no os conduzca hasta el punto de que ocurra algo similar a lo que ocurrió al pueblo de Noé o al pueblo de Hud, o al de Salih; pues las gentes de Lot no están lejos de vosotros”;
Deutsch
O mein Volk, möge die Feindseligkeit gegen mich euch nicht dazu führen, dass euch das gleiche trifft, wie das, was das Volk Noahs oder das Volk Hûds oder das Volk Sâlehs getroffen hat; und doch ist das Volk Lots von euch nicht fern.
وَ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ ؕ اِنَّ رَبِّیۡ رَحِیۡمٌ وَّدُوۡدٌ ﴿۹۱﴾
وَٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِۚ إِنَّ رَبِّي رَحِيمٞ وَدُودٞ
English
‘And seek forgiveness of your Lord; then turn to Him wholeheartedly. Verily, my Lord is Merciful, Most Loving.’
English Short Commentary
‘And [a]seek forgiveness of your Lord; then turn wholly to Him. Verily, my Lord is Merciful, Most Loving.’
English Five Volume Commentary
And [a]seek forgiveness of your Lord; then turn to Him whole-heartedly. Verily, my Lord is Merciful, Most Loving.’[1471]
1471. Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail. (close)
اُردو
اور اپنے ربّ سے استغفار کرو پھر اسی کی طرف توبہ کرتے ہوئے جھکو۔ یقیناً میرا ربّ بار بار رحم کرنے والا (اور) بہت محبت کرنے والا ہے۔
اُردو تفسیر صغیر
اور تم اپنے رب سے بخشش طلب کرو (اور) پھر اس کی طرف کامل رجوع اختیار کرو میرا رب یقیناً باربار رحم کرنے والا (اور) بہت ہی محبت کرنے والا ہے۔
Français
Et demandez pardon à votre Seigneur ; puis tournez-vous vers Lui avec repentir. En vérité, mon Seigneur est Miséricordieux, Très-Affectueux. »
Español
“Pedid perdón a vuestro Señor; luego volved a Él de todo corazón. En verdad, mi Señor es Misericordioso, el más Amante”.
Deutsch
Und sucht eures Herrn Vergebung, dann bekehrt euch zu Ihm. Wahrlich, mein Herr ist barmherzig, liebevoll."