لَہٗ مُعَقِّبٰتٌ مِّنۡۢ بَیۡنِ یَدَیۡہِ وَ مِنۡ خَلۡفِہٖ یَحۡفَظُوۡنَہٗ مِنۡ اَمۡرِ اللّٰہِ ؕ اِنَّ اللّٰہَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ ؕ وَ اِذَاۤ اَرَادَ اللّٰہُ بِقَوۡمٍ سُوۡٓءًا فَلَا مَرَدَّ لَہٗ ۚ وَ مَا لَہُمۡ مِّنۡ دُوۡنِہٖ مِنۡ وَّالٍ ﴿۱۲﴾
لَهُۥ مُعَقِّبَٰتٞ مِّنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُۥ مِنۡ أَمۡرِ ٱللَّهِۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۡۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوۡمٖ سُوٓءٗا فَلَا مَرَدَّ لَهُۥۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ
English
For him (the Messenger) is a succession of angels before him and behind him; they guard him by the command of Allah. Surely, Allah changes not the condition of a people until they change that which is in their hearts. And when Allah wishes to punish a people, there is no repelling it, nor have they any helper beside Him.
English Short Commentary
For him (the Messenger) is a succession of angels[1427] before him and behind him; they guard him by the command of Allah. Surely, [a]Allah changes not the condition of a people until they change that which is in their hearts. And when Allah decides to punish a people, there is no repelling it, nor have they any helper besides Him.
1427. The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives. (close)
English Five Volume Commentary
For him (the Messenger) is a succession of angels before him and behind him; they guard him by the command of Allah. Surely, [a]Allah changes not the condition of a people until they change that which is in their hearts. And when Allah wishes to punish a people, there is no repelling it, nor have they any helper beside Him.[1623]
1623. Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate. (close)
اُردو
اُس کے لئے اُس کے آگے اور پیچھے چلنے والے محافظ (مقرر) ہیں جو اللہ کے حکم سے اس کی حفاظت کرتے ہیں۔ یقیناً اللہ کسی قوم کی حالت نہیں بدلتا جب تک وہ خود اُسے تبدیل نہ کریں جو اُن کے نفوس میں ہے۔ اور جب اللہ کسی قوم کے بدانجام کا فیصلہ کر لے تو کسی صورت اس کا ٹالنا ممکن نہیں۔ اور اس کے سوا اُن کے لئے کوئی کار ساز نہیں۔
اُردو تفسیر صغیر
اس کی طرف سے اس (رسول) کے آگے بھی اور اس کے پیچھے بھی (ایک دوسرے کے ساتھ ساتھ) آنے والی (ملائکہ کی) ایک جماعت (حفاظت کے لئے) مقرر ہے جو اللہ کے حکم سے اس کی حفاظت کر رہی ہے۔ اللہ کبھی بھی کسی قوم کی حالت کو نہیں بدلتا جب تک کہ وہ اپنی اندرونی حالت کو نہ بدلے اور جب اللہ کسی قوم کے متعلق عذاب کا فیصلہ کر لیتا ہے تو اس (عذاب) کو ہٹانے والا کوئی نہیں ہوتا اور اس کے سوا ان کا اور کوئی (بھی) مددگار نہیں (ہوسکتا۔)
Français
Pour chacun, il y a des sentinelles qui se meuvent sans répit devant lui et derrière lui pour le protéger par ordre d’Allāh. Assurément, Allāh ne change pas la condition d’un peuple avant qu’ils n’aient changé ce qui est dans leurs cœurs. Et lorsqu’Allāh décide d’un mauvais résultat pour un peuple, nul ne peut le repousser et ils ne peuvent avoir de protecteur en dehors de Lui.
Español
Para él (el Mensajero) hay una sucesión de ángeles delante y detrás de él, que lo guardan por mandato de Al-lah. En verdad, Al-lah no cambia el estado de un pueblo mientras ellos no cambien lo que hay en sus corazones. Cuando Al-lah desea castigar a un pueblo, nadie puede impedirlo, ni tienen socorredor alguno fuera de Él.
Deutsch
Für ihn (den Gesandten) ist eine Schar (von Engeln) vor ihm und hinter ihm; sie behüten ihn auf Allahs Geheiß. Gewiss, Allah ändert die Lage eines Volkes nicht, ehe sie nicht selbst das ändern, was in ihren Herzen ist. Und wenn Allah ein Volk zu bestrafen wünscht, so gibt es dagegen keine Abwehr, noch haben sie einen Helfer außer Ihm.
ہُوَ الَّذِیۡ یُرِیۡکُمُ الۡبَرۡقَ خَوۡفًا وَّ طَمَعًا وَّ یُنۡشِیٴُ السَّحَابَ الثِّقَالَ ﴿ۚ۱۳﴾
هُوَ ٱلَّذِي يُرِيكُمُ ٱلۡبَرۡقَ خَوۡفٗا وَطَمَعٗا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ
English
He it is Who shows you the lightning to inspire fear and hope, and He raises the heavy clouds.
English Short Commentary
[b]He it is Who shows you the lightning to inspire fear and hope,[1428] and He raises the heavy clouds.
1428. Lightning inspires both fear and hope. It inspires fear because sometimes men die of it and embryos, and certain plants get adversely affected. It also brings hope to men, for it heralds fertilizing rain and also helps to destroy germs of different diseases and thus serves to put an end to epidemics. (close)
English Five Volume Commentary
[a]He it is Who shows you the lightning to inspire fear and hope, and He raises the heavy clouds.[1624]
1624. Commentary:
Lightning inspires people both with fear and hope. It inspires fear because sometimes men die of it and embryos and certain plants get hurt. It also brings hope to men, for it heralds fertilizing rain. It also helps to destroy germs of different diseases and thus serves to put an end to epidemics. Similarly, heavy clouds serve a twofold purpose. Very often they come as a mercy, because they bring much-needed rain. But they also cause floods resulting in death and destruction. Disbelievers are told in this verse that they should not feel proud of their possessions and power or of their kith and kin for, like lightning and heavy rain, these things cut both ways. While they are the source of happiness and honour for some, they cause the spiritual undoing of others. The similitude of heavy rain and lightning points to the supreme moral lesson that the primary thing is goodness of heart and not the possession of worldly riches and material prosperity; for, without goodness of heart these things may, instead of proving useful to the people who possess them, prove their ruin. (close)
اُردو
وہی ہے جو تمہیں آسمانی بجلی دکھاتا ہے جس سے کبھی تم خوف اور کبھی طمع میں مبتلا ہوجاتے ہو اور بوجھل بادلوں کو (اونچا) اٹھا دیتا ہے۔
اُردو تفسیر صغیر
وہی ہے جو تمہیں بجلی (کی چمک) دکھاتا ہے۔ خوف کے لئے (بھی) اور طمع کے لئے (بھی) اور بھاری بادل اٹھاتا ہے۔
Français
C’est Lui Qui vous montre les éclairs pour inspirer crainte et espoir, et Il suscite la formation de nuages lourds.
Español
Él es Quien os muestra el relámpago para inspirar temor y esperanza, Quien hace surgir las nubes pesadas.
Deutsch
Er ist es, Der euch den Blitz zeigt, Furcht und Hoffnung einzuflößen, und Er lässt die schweren Wolken aufsteigen.
وَ یُسَبِّحُ الرَّعۡدُ بِحَمۡدِہٖ وَ الۡمَلٰٓئِکَۃُ مِنۡ خِیۡفَتِہٖ ۚ وَ یُرۡسِلُ الصَّوَاعِقَ فَیُصِیۡبُ بِہَا مَنۡ یَّشَآءُ وَ ہُمۡ یُجَادِلُوۡنَ فِی اللّٰہِ ۚ وَ ہُوَ شَدِیۡدُ الۡمِحَالِ ﴿ؕ۱۴﴾
وَيُسَبِّحُ ٱلرَّعۡدُ بِحَمۡدِهِۦ وَٱلۡمَلَـٰٓئِكَةُ مِنۡ خِيفَتِهِۦ وَيُرۡسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمۡ يُجَٰدِلُونَ فِي ٱللَّهِ وَهُوَ شَدِيدُ ٱلۡمِحَالِ
English
And the thunder glorifies Him with His praise and likewise do the angels for awe of Him; and He sends the thunderbolts, and smites therewith whom He wills, yet they dispute concerning Allah, while He is severe in punishing.
English Short Commentary
And the thunder glorifies Him with His praise [c]and likewise do the angels for awe of Him; and [d]He sends the thunderbolts, and smites therewith whom He wills, yet they dispute concerning Allah, while He is Severe in punishing.
English Five Volume Commentary
And the thunder glorifies Him with His praise [a]and likewise do the angels for awe of Him; and [b]He sends the thunderbolts, and smites therewith whom He wills, yet they dispute concerning Allah, while He is severe in punishing.[1625]
1625. Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans. (close)
اُردو
اور بجلی کی گھن گرج اس کی حمد کے ساتھ (اس کی) تسبیح کرتی ہے اور فرشتے بھی اس کے خوف سے (تسبیح کر رہے ہوتے ہیں)۔ اور وہ کڑکتی ہوئی بجلیاں بھیجتا ہے اور ان کے ذریعہ جسے چاہے مصیبت میں ڈالتا ہے۔ جبکہ وہ اللہ کے بارہ میں جھگڑ رہے ہوتے ہیں اور وہ گرفت میں بہت سخت ہے۔
اُردو تفسیر صغیر
اور کڑک اس کی تعریف کے ساتھ (ساتھ) اس کی پاکیزگی کا اظہار بھی کرتی ہے اور فرشتے بھی اس کے خوف کے سبب سے (ایسا ہی کرتے ہیں) اور گرنے والی بجلیاں بھی بھیجتا ہے پھر جن پر چاہتا ہے انہیں گراتا ہے اور وہ اللہ کے بارہ میں جھگڑ رہے ہیں۔ حالانکہ وہ سخت عذاب دینے والا ہے۔
Français
Et le tonnerre Le glorifie de Ses louanges, et les anges en font de même par crainte de Lui ; et Il envoie les coups de foudre dont Il frappe qui Il veut, et néanmoins ils discutent entre eux sur Allāh, alors qu’Il est sévère en châtiment.
Español
El trueno Lo glorifica con Su alabanza y lo mismo hacen los ángeles por temor a Él; y Él envía los rayos, golpeando con ellos a quien desea; y sin embargo disputan sobre Al-lah, a pesar de que es severo en el castigo.
Deutsch
Und der Donner verherrlicht Ihn mit Seiner Lobpreisung und (also) die Engel in Ehrfurcht vor Ihm. Er sendet die Donnerschläge und trifft damit, wen Er will; doch streiten sie über Allah, während Er streng im Strafen ist.
لَہٗ دَعۡوَۃُ الۡحَقِّ ؕ وَ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِہٖ لَا یَسۡتَجِیۡبُوۡنَ لَہُمۡ بِشَیۡءٍ اِلَّا کَبَاسِطِ کَفَّیۡہِ اِلَی الۡمَآءِ لِیَبۡلُغَ فَاہُ وَ مَا ہُوَ بِبَالِغِہٖ ؕ وَ مَا دُعَآءُ الۡکٰفِرِیۡنَ اِلَّا فِیۡ ضَلٰلٍ ﴿۱۵﴾
لَهُۥ دَعۡوَةُ ٱلۡحَقِّۚ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَيۡءٍ إِلَّا كَبَٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦۚ وَمَا دُعَآءُ ٱلۡكَٰفِرِينَ إِلَّا فِي ضَلَٰلٖ
English
Unto Him is the true prayer. And those on whom they call beside Him answer them not at all, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not. And the prayer of the disbelievers is but a thing wasted.
English Short Commentary
Unto Him alone is due the true prayer.[1429] [e]And those on whom they call instead of Him answer them not at all. Their case is but like the case of him who stretches forth his two hands towards water that it may reach his mouth, but it reaches it not.[1430] [a]And the prayer of the disbelievers is but a thing wasted.
1429. The expression may be translated as: (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the Voice of God alone rises in support of truth; and (4) the Voice of God alone must prevail. (close)
1430. The right way to succeed in life is to place all things in their proper places—to give God the status which is His due and to create things the position which they rightly possess. That alone is the way to success and true happiness. (close)
English Five Volume Commentary
Unto Him is the true prayer. [a]And those on whom they call beside Him answer them not at all, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not. [b]And the prayer of the disbelievers is but a thing wasted.[1626]
1626. Commentary:
The Quranic expression له دعوة الحق rendered in the text as, Unto Him is the true prayer, may be translated in several ways (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the voice of God alone rises in support of truth i.e. the teaching which is really true and useful for man and is free from defects and untruths can come from God alone; (4) the Voice of God alone must prevail i.e. no one can frustrate God’s purpose and stand in His way; for the word حق (true) also means, that which prevails and becomes established.
The words, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not, embody a great principle. Just as he who ascribes lower status to a higher thing remains deprived of its higher benefits, similarly, he who ascribes higher status to a lower thing deprives himself of its true benefits. The man who looks upon a spurious coin as a genuine one will practically suffer as much as he who unwittingly treats a genuine coin as a spurious one. Idolaters think that their gods will answer their prayers and come to their help, but they can never do so.
In like manner, those who ascribe divine powers to things created by God deprive themselves of even their limited uses. How can those who look upon fire and water as gods think of bringing them under their control? And how can those who look upon Prophets as gods derive from them the real good which they could derive from them by following them as heavenly Messengers?
The verse thus says that the right way to succeed in life is to put all things in their proper places, to give God the status which is His due and to stars, rivers and mountains the position which they rightly possess. Whereas we should worship God, pray to Him and seek His blessings, we should subject created things to our service and derive those benefits from them which the Wise God has placed in them. That alone is the way of success and true happiness.
The words, the prayer of the disbelievers is but a thing wasted, mean that all prayers of disbelievers addressed to false deities will prove fruitless. (close)
اُردو
سچّی دعا اُسی سے کی جاتی ہے۔ اور جنہیں وہ اُس کے سوا پکارتے ہیں وہ ان کی کسی بات کا جواب نہیں دیتے ہاں مگر (وہ) اس شخص کی طرح (ہیں) جو اپنے دونوں ہاتھ پانی کی طرف بڑھائے تاکہ وہ اس کے منہ تک پہنچ جائے حالانکہ وہ کسی صورت اس تک پہنچنے والا نہیں۔ اور کافروں کی دعا گمراہی میں بھٹکنے کے سوا اَور کچھ نہیں۔
اُردو تفسیر صغیر
نہ ٹلنے والا بلاوا اسی کا ہے۔ اور جنہیں وہ اس کے سوا پکارتے ہیں۔ وہ ان (کی دعا) کا کوئی جواب نہیں دیتے۔ (ہاں) مگر (ان کا فعل) اس (شخص) کی طرح ہے جو اپنے دونوں ہاتھ پانی کی طرف پھیلا رہا ہو۔ تا وہ اس کے منہ تک پہنچ جائے‘ لیکن وہ (پانی) اس تک کبھی نہیں پہنچے گا اور کافروں کی (چیخ اور) پکار ضائع ہو جائے گی۔
Français
Ce n’est qu’à Lui Seul que sont adressées les vraies prières. Et ceux à qui ils en appellent en dehors de Lui ne leur rendent aucune réponse, sauf la réponse que reçoit celui qui tend les deux mains vers l’eau afin qu’elle atteigne sa bouche, mais elle ne l’atteint pas. Et la prière des mécréants n’est que peine perdue.
Español
La verdadera oración es la dirigida sólo a Él. Aquellos a quienes nvocan en lugar de Él no les responden en absoluto, salvo como es respondido aquel que extiende sus dos manos hacia el agua para que llegue a su boca, pero nunca llega. Pues la oración de los incrédulos no es más que una pérdida de tiempo.
Deutsch
Ihm gebührt das wahre Gebet. Und jene, die sie statt Ihn anrufen, geben ihnen kein Gehör; (sie sind) wie jener, der seine beiden Hände nach Wasser ausstreckt, damit es seinen Mund erreiche, doch es erreicht ihn nicht. Und das Gebet der Ungläubigen ist bloß ein verschwendetes Ding.
وَ لِلّٰہِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ طَوۡعًا وَّ کَرۡہًا وَّ ظِلٰلُہُمۡ بِالۡغُدُوِّ وَ الۡاٰصَالِ ﴿ٛ۱۶﴾
وَلِلَّهِۤ يَسۡجُدُۤ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ طَوۡعٗا وَكَرۡهٗا وَظِلَٰلُهُم بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ۩
English
And to Allah submits whosoever is in the heavens and the earth willingly or unwillingly and likewise do their shadows, in the mornings and the evenings.
English Short Commentary
And to Allah submits whosoever is in the heavens and the earth willingly or unwillingly[1431] and likewise do their shadows in the mornings and the evenings.
1431. The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly. (close)
English Five Volume Commentary
And to Allah submits whosoever is in the heavens and the earth willingly or unwillingly and likewise do their shadows, in the mornings and the evenings.[1627]
1627. Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet. (close)
اُردو
اور اللہ ہی کو سجدہ کرتے ہیں جو آسمانوں اور زمین میں ہیں خواہ مرضی سے کریں خواہ مجبوری سے، اور ان کے سائے بھی صبح کو بھی اور شاموں (کے اوقات) میں بھی۔
اُردو تفسیر صغیر
اور جو (وجود) آسمانوں میں ہیں یا زمین میں ہیں اور ان کے سائے بھی خوشی سے یا کراہت سے (ہر) صبح اور شام اللہ ہی کو سجدہ کرتے ہیں۔
Français
Et à Allāh se soumettent, de gré ou de force, tous ceux qui sont dans les cieux et sur la terre ; et de même font leurs ombres matin et soir.
Español
Mas a Al-lah se someten quienes están en los cielos y en la tierra, de grado o a la fuerza, e igualmente lo hacen sus sombras, al amanecer y al atardecer.
Deutsch
Wer immer in den Himmeln und auf der Erde ist, wirft sich nieder vor Allah, willig oder widerwillig, und (also) ihre Schatten, des Morgens und des Abends.
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ قُلِ اللّٰہُ ؕ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ نَفۡعًا وَّ لَا ضَرًّا ؕ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَ الۡبَصِیۡرُ ۬ۙ اَمۡ ہَلۡ تَسۡتَوِی الظُّلُمٰتُ وَ النُّوۡرُ ۬ۚ اَمۡ جَعَلُوۡا لِلّٰہِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِہٖ فَتَشَابَہَ الۡخَلۡقُ عَلَیۡہِمۡ ؕ قُلِ اللّٰہُ خَالِقُ کُلِّ شَیۡءٍ وَّ ہُوَ الۡوَاحِدُ الۡقَہَّارُ ﴿۱۷﴾
قُلۡ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ قُلِ ٱللَّهُۚ قُلۡ أَفَٱتَّخَذۡتُم مِّن دُونِهِۦٓ أَوۡلِيَآءَ لَا يَمۡلِكُونَ لِأَنفُسِهِمۡ نَفۡعٗا وَلَا ضَرّٗاۚ قُلۡ هَلۡ يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ أَمۡ هَلۡ تَسۡتَوِي ٱلظُّلُمَٰتُ وَٱلنُّورُۗ أَمۡ جَعَلُواْ لِلَّهِ شُرَكَآءَ خَلَقُواْ كَخَلۡقِهِۦ فَتَشَٰبَهَ ٱلۡخَلۡقُ عَلَيۡهِمۡۚ قُلِ ٱللَّهُ خَٰلِقُ كُلِّ شَيۡءٖ وَهُوَ ٱلۡوَٰحِدُ ٱلۡقَهَّـٰرُ
English
Say, ‘Who is the Lord of the heavens and the earth?’ Say, ‘Allah.’ Say, ‘Have you then taken beside Him helpers who have no power for good or harm even for themselves?’ Say, ‘Can the blind and the seeing be equal? Or, can darkness be equal to light? Or, do they assign to Allah partners who have created the like of His creation so that the two creations appear similar to them?’ Say, ‘Allah alone is the Creator of all things, and He is the One, the Most Supreme.’
English Short Commentary
[b]Say, ‘Who is the Lord of the heavens and the earth?’ Say, ‘Allah.’ Say, ‘Have you then taken instead of Him helpers [c]who have no power for good or harm even for themselves?’ Say, [d]‘Can the blind and the seeing be equal? Or, can darkness be equal to light? Or, do they assign to Allah partners who have created the like of His creation so that the two creations appear similar to them?’ Say, ‘Allah alone is the Creator of all things, and He is the One,[1432] the Most Supreme.’
1432. The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2). (close)
English Five Volume Commentary
[a]Say, ‘Who is the Lord of the heavens and the earth?’ Say, ‘Allah.’ Say, ‘Have you then taken beside Him helpers [b]who have no power for good or harm even for themselves?’ Say, [c]‘Can the blind and the seeing be equal? Or, can darkness be equal to light? Or, do they assign to Allah partners who have created the like of His creation so that the two creations appear similar to them?’ Say, ‘Allah alone is the Creator of all things, and He is the One, the Most Supreme.’[1628]
1628. Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities. (close)
اُردو
تو پوچھ آسمانوں اور زمین کا ربّ کون ہے؟ (اور) کہہ دے کہ اللہ ہی ہے۔ تُو کہہ دے کیا پھر تم اس کے سوا ایسے دوست پکڑ بیٹھے ہو جو خود اپنے لئے بھی نہ نفع کی اور نہ نقصان کی کچھ قدرت رکھتے ہیں؟ تو پوچھ کیا اندھا اور دیکھنے والا برابر ہو سکتے ہیں؟ اور اندھیرے اور روشنی ایک جیسے ہو سکتے ہیں؟ یا کیا انہوں نے اللہ کے سوا ایسے شرکاءبنا رکھے ہیں جنہوں نے اس کی تخلیق کی طرح تخلیق کی ہے پس ان پر تخلیق مشتبہ ہوگئی؟ تُو کہہ دے کہ اللہ ہی ہر چیز کا خالق ہے اور وہ یکتا (اور) صاحبِ جبروت ہے۔
اُردو تفسیر صغیر
تو ان سے کہہ (کہ بتاٶ) آسمانوں اور زمین کا رب کون ہے؟ (اس کا جواب وہ تو کیا دیں گے) تو (خود ہی) کہہ دے (کہ) اللہ‘ (اور پھر تو ان سے) کہہ‘ کیا پھر (بھی) تم نے اس کے سوا (اپنے) ایسے مددگار تجویز کر رکھے ہیں جو خود اپنے لئے (بھی) کسی نفع (کو حاصل کرنے) کی قدرت نہیں رکھتے۔ اور نہ کسی نقصان کو روکنے کی (اور ان سے) کہہ (کہ) کیا اندھا اور دیکھنے والا برابر (ہوسکتا) ہے؟ یا کیا تاریکی اور روشنی برابر (ہوسکتی) ہے؟ کیا انہوں نے اللہ کے ایسے شریک تجویز کئے ہیں جنہوں نے اس کی طرح (کچھ) مخلوق پیدا کی ہے۔ جس کی وجہ سے (اس کی اور دوسروں کی) مخلوق ان کے لئے مشتبہ ہو گئی ہے تو ان سے کہہ (کہ) اللہ (ہی) ہر ایک چیز کا خالق ہے اور وہ کامل طور پر یکتا (اور ہر ایک چیز پر) کامل اقتدار رکھنے والا ہے۔
Français
Dis : « Qui est le Seigneur des cieux et de la terre ? » Dis : « Allāh. » Dis : « Avez-vous donc pris à Sa place des aides qui n’ont aucun pouvoir pour faire le bien ou le mal ne serait-ce que pour eux-mêmes ? » Dis : « L’aveugle et le voyant peuvent-ils être égaux ? Ou, l’obscurité peut-elle égaler la lumière ? Ou, attribuent-ils à Allāh des associés qui ont créé comme Sa création, de sorte que la création leur paraisse confuse ? » Dis : « Allāh Seul est le Créateur de toutes choses, et Il est l’Unique, le Tout-Dominant de par Sa majesté et Sa gloire. »
Español
Diles: “¿Quién es el Señor de los cielos y la tierra?”. Responde: “Al-lah”. Diles: ¿Habéis tomado, pues, en lugar de Él, socorredores que o tienen poder para hacer ningún bien ni ningún mal ni siquiera a ellos mismos?”. Diles: “¿Pueden equipararse el ciego y el vidente? o ¿pueden ser las tinieblas iguales a la luz? o ¿asignan socios a Al-lah que hayan creado algo similar a Su Creación hasta el punto de que aparezcan similares las dos creaciones ante ellos?”. Diles: “Sólo Al-lah es el Creador de todas las cosas, Él es el Único, el Supremo”.
Deutsch
Sprich: "Wer ist der Herr der Himmel und der Erde?" Sprich: "Allah." Sprich: "Habt ihr euch Helfer außer Ihm genommen, die sich selbst weder nützen noch schaden können?" Sprich: "Können der Blinde und der Sehende gleich sein? Oder kann die Finsternis gleich sein dem Licht? Oder stellen sie Allah Götter zur Seite, die eine Schöpfung geschaffen wie die Seine, also dass (beide) Schöpfungen ihnen gleichartig erscheinen?" Sprich: "Allah ist der Schöpfer aller Dinge, und Er ist der Einige, der Allmächtige."
اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَۃٌۢ بِقَدَرِہَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا ؕ وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡہِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَۃٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُہٗ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡحَقَّ وَ الۡبَاطِلَ ۬ؕ فَاَمَّا الزَّبَدُ فَیَذۡہَبُ جُفَآءً ۚ وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ ﴿ؕ۱۸﴾
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدٗا رَّابِيٗاۖ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِي ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَٰعٖ زَبَدٞ مِّثۡلُهُۥۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَٰطِلَۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءٗۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِي ٱلۡأَرۡضِۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ
English
He sends down water from the sky, so that valleys flow according to their measure, and the flood bears on its surface swelling foam. And from that which they heat in the fire, seeking to make ornaments or utensils, comes out a foam similar to it. Thus does Allah illustrate truth and falsehood. Now, as to the foam, it goes away as rubbish, but as to that which benefits men, it stays on the earth. Thus does Allah set forth parables.
English Short Commentary
[a]He sends down water from the sky so that valleys flow according to their measure and the flood bears on its surface swelling foam. And from that which they heat in the fire, seeking to make ornaments or utensils, comes out a foam similar to it. Thus does Allah illustrate truth and falsehood. Now, as to the foam, it goes away as rubbish and perishes but as to that which benefits men, it stays in the earth. Thus does Allah set forth parables.[1433]
1433. The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright. (close)
English Five Volume Commentary
[a]He sends down water from the sky, so that valleys flow according to their measure, and the flood bears on its surface swelling foam. And from that which they heat in the fire, seeking to make ornaments or utensils, comes out a foam similar to it. Thus does Allah illustrate truth and falsehood. Now, as to the foam, it goes away as rubbish, but as to that which benefits men, it stays on the earth. Thus does Allah set forth parables.[1629]
1629. Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation. (close)
اُردو
اس نے آسمان سے پانی اُتارا تو وادیاں اپنے ظرف کے مطابق بہہ پڑیں اور سیلاب نے اوپر آجانے والی جھاگ کو اٹھا لیا۔ اور وہ جس چیز کو آگ میں ڈال کر دہکاتے ہیں تا کہ زیور یا دوسرے سامان بنائیں اس سے بھی اسی طرح کی جھاگ اٹھتی ہے اسی طرح اللہ سچ اور جھوٹ کی تمثیل بیان کرتا ہے۔ پس جو جھاگ ہے وہ تو بے کار چلی جاتی ہے اور جو انسانوں کو فائدہ پہنچاتا ہے تو وہ زمین میں ٹھہر جاتاہے۔ اسی طرح اللہ مثالیں بیان کرتا ہے۔
اُردو تفسیر صغیر
اس نے آسمان سے کچھ پانی اتارا‘ پھر (اس سے) کئی وادیاں اپنی (اپنی) گنجائش کے مطابق بہ نکلیں‘ اور اس سیلاب نے اوپر آجانے والی جھاگ کو اٹھالیا اور جس (دھات) کو وہ کسی زیور یا اور کسی گھریلو استعمال کے سامان بنانے کے لئے آگ میں تپاتے ہیں اس میں (بھی) اس (سیلاب) جیسا ایک جھاگ (ہوتا)ہے اسی طرح اللہ حق اور باطل (کے فرق) کو بیان کرتا ہے۔ پھر جھاگ تو پھینکا جاکر تباہ ہو جاتا ہے‘ اور جو چیز لوگوں کو نفع دینے والی ہوتی ہے۔ وہ زمین میں ٹھہری رہتی ہے۔ اللہ تمام باتوں کو اسی طرح (کھول کر) بیان کرتا ہے۔
Français
Il fait descendre l’eau du ciel, de sorte que les vallées coulent selon leur capacité, et que le flot porte à sa surface de l’écume flottante. Et de ce qu’ils chauffent au feu, cherchant à en faire des ornements ou des ustensiles, sort une écume semblable. C’est ainsi qu’Allāh illustre la vérité et le mensonge. Et quant à l’écume, elle s’en va comme rebut ; mais quant à ce qui profite aux gens, il reste sur la terre. C’est ainsi qu’Allāh énonce des paraboles.
Español
Él hace descender el agua del cielo, para que los ríos recorran los valles según la medida, y la corriente lleve en su superficie una spuma flotante. Y de lo que calientan al fuego, con la intención de fabricar adornos o utensilios, emana una espuma similar a ella. Así ilustra Al-lah la verdad y la falsedad. Ahora bien, en cuanto a la espuma, se desvanece como basura, mas aquello que beneficia a los hombres, permanece en la tierra. Así Al-lah explica las parábolas.
Deutsch
Er sendet Wasser herab vom Himmel, auf dass die Täler durchströmt werden nach ihrem Maß, und die Flut trägt gischtend aufsteigenden Schaum. Und ein ähnlicher Schaum ist in dem, was sie im Feuer erhitzen im Verlangen nach Schmuck und Gerät. So verdeutlicht Allah Wahr und Falsch. Der Schaum aber, der vergeht wie Blasen; das aber, was den Menschen nützt, es bleibt auf der Erde zurück. Also prägt Allah die Gleichnisse.
لِلَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّہِمُ الۡحُسۡنٰی ؕؔ وَ الَّذِیۡنَ لَمۡ یَسۡتَجِیۡبُوۡا لَہٗ لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّ مِثۡلَہٗ مَعَہٗ لَافۡتَدَوۡا بِہٖ ؕ اُولٰٓئِکَ لَہُمۡ سُوۡٓءُ الۡحِسَابِ ۬ۙ وَ مَاۡوٰٮہُمۡ جَہَنَّمُ ؕ وَ بِئۡسَ الۡمِہَادُ ﴿٪۱۹﴾
لِلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمُ ٱلۡحُسۡنَىٰۚ وَٱلَّذِينَ لَمۡ يَسۡتَجِيبُواْ لَهُۥ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا وَمِثۡلَهُۥ مَعَهُۥ لَٱفۡتَدَوۡاْ بِهِۦٓۚ أُوْلَـٰٓئِكَ لَهُمۡ سُوٓءُ ٱلۡحِسَابِ وَمَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمِهَادُ
English
For those who respond to their Lord is eternal good; and as for those who respond not to Him, if they had all that is in the earth and the like of it added thereto, they would readily ransom themselves therewith. It is these that shall have an evil reckoning, and their abode is Hell. What a wretched place of rest!
English Short Commentary
For those who respond to their Lord is eternal good; and as for those who respond not to Him, [a]if they had all that is in the earth and the like of it added thereto, they would readily ransom themselves therewith. It is these that shall have an evil reckoning and their abode is Hell. What a wretched place of rest!
English Five Volume Commentary
For those who respond to their Lord is eternal good; and as for those who respond not to Him, [a]if they had all that is in the earth and the like of it added thereto, they would readily ransom themselves therewith. It is these that shall have an evil reckoning and their abode is Hell. What a wretched place of rest![1630]
1630. Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused. (close)
اُردو
ان لوگوں کے لئے جو اپنے ربّ کی آواز پر لبیک کہتے ہیں بھلائی ہے۔ اور وہ لوگ جو اُسے لبیک نہیں کہتے اگر وہ سب کا سب اُن کا ہو جو زمین میں ہے اور اس کے برابر اور بھی ہو تو وہ اس کو دے کر ضرور اپنی جانیں چھڑانے کی کوشش کریں گے۔ یہ وہ لوگ ہیں جن کے لئے بہت بُرا حساب (مقدر) ہے اور ان کا ٹھکانا جہنّم ہے اور کیا ہی بُرا ٹھکانا ہے۔
اُردو تفسیر صغیر
جنہوں نے اپنے رب کا کہا مانا ان کے لئے کامیابی ہے اور جنہوں نے اس کا کہا نہیں مانا (ان کی یہ حالت ہوگی کہ) جو کچھ بھی زمین میں ہے اگر (سب) ان کا ہوتا اور اس کے برابر اور بھی‘ تو وہ اس سب مال کو دیکر (اپنے آپ کو عذاب سے) چھڑانے کی کوشش کرتے ان کے لئے برے انجام والا حساب (مقدر) ہے اور ان کا ٹھکانا جہنم ہے اور وہ رہنے کے لحاظ سے بہت بری (جگہ) ہے۔
Français
Pour ceux qui obéissent à leur Seigneur est le bien éternel ; et quant à ceux qui ne Lui répondent pas, s’ils avaient tout ce qui est sur la terre et encore une fois autant, ils se rançonneraient volontiers. Ceux-là auront un mauvais règlement de compte, et leur habitation sera l’Enfer. Quel misérable lieu de repos !
Español
Para quienes responden a su Señor existe el bien eterno; y en cuanto a quienes no Le responden, si poseyeran uanto hay en la tierra y otro tanto igual añadido, lo darían fácilmente como rescate de sí mismos. Son éstos quienes tendrán una pésima cuenta y cuya morada es el Infierno. ¡Qué mal lugar de descanso!
Deutsch
Denen, die auf ihren Herrn hören, wird das Gute; die aber nicht auf Ihn hören – hätten sie auch alles, was auf Erden ist, und noch einmal soviel dazu, sie würden sich gerne damit loskaufen. Diese sind es, die eine schlimme Abrechnung haben werden, und ihre Bleibe ist die Hölle. Welch ein elender Ruheplatz!
اَفَمَنۡ یَّعۡلَمُ اَنَّمَاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ الۡحَقُّ کَمَنۡ ہُوَ اَعۡمٰی ؕ اِنَّمَا یَتَذَکَّرُ اُولُوا الۡاَلۡبَابِ ﴿ۙ۲۰﴾
۞أَفَمَن يَعۡلَمُ أَنَّمَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ ٱلۡحَقُّ كَمَنۡ هُوَ أَعۡمَىٰٓۚ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَٰبِ
English
Is he, then, who knows that what has been revealed to thee from thy Lord is the truth, like one who is blind? But only those gifted with understanding will reflect:
English Short Commentary
Is he, then, who knows that what has been revealed to thee from thy Lord is the truth, like one who is blind? But only those gifted with understanding take heed;
English Five Volume Commentary
Is he, then, who knows that what has been revealed to thee from thy Lord is the truth, like one who is blind? But only those gifted with understanding will reflect:[1631]
1631. Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties. (close)
اُردو
تو کیا وہ جو جانتا ہے کہ جو تیرے ربّ کی طرف سے تیری طرف اتارا گیا ہے حق ہے‘ اس کی طرح ہو سکتا ہے جو اندھا ہو؟ یقیناً نصیحت صرف عقل والے لوگ ہی پکڑتے ہیں۔
اُردو تفسیر صغیر
جو شخص جانتا ہے کہ جو (کلام) تمہارے رب کی طرف سے تمہاری طرف اتارا گیا ہے وہ بالکل حق ہے کیا وہ اس شخص جیسا (ہوسکتا) ہے جو اندھا ہے (نہیں‘ کیونکہ) عقل رکھنے والے ہی نصیحت پکڑتے ہیں۔
Français
Ainsi, celui qui sait que ce qui t’a été révélé par ton Seigneur est la vérité, est-il comme celui qui est aveugle ? Mais seuls les hommes doués d’intelligence feront attention ;
Español
¿El que sabe que lo que te ha sido revelado por tu Señor es la verdad, es acaso comparable al que está ciego? Pero sólo reflexionarán los dotados de entendimiento;
Deutsch
Ist denn der, der weiß, dass das, was zu dir von deinem Herrn hinabgesandt ward, die Wahrheit ist, gleich einem, der blind ist? (Jedoch) nur die mit Verstand Begabten wollen es bedenken.
الَّذِیۡنَ یُوۡفُوۡنَ بِعَہۡدِ اللّٰہِ وَ لَا یَنۡقُضُوۡنَ الۡمِیۡثَاقَ ﴿ۙ۲۱﴾
ٱلَّذِينَ يُوفُونَ بِعَهۡدِ ٱللَّهِ وَلَا يَنقُضُونَ ٱلۡمِيثَٰقَ
English
Those who fulfil Allah’s pact, and break not the covenant;
English Short Commentary
[b]Those who fulfil Allah’s pact, and break not the covenant;
English Five Volume Commentary
[a]Those who fulfil Allah’s pact, and break not the covenant;[1632]
1632. Commentary:
In the preceding verse it was pointed out that only those gifted with understanding can benefit by the Quran. In the present verse some marks of the men of understanding are given:
(1) They are true to the pledge they have made with God. As men of understanding they know that all blessing is from God. So they accept only that which is from God and is useful and reject what is calculated to bring them no benefit. (2) They do not break God’s covenant and subordinate all other things to it. This is indeed a sure mark of those who understand and realize the truth and who are not satisfied with the shell in preference to the kernel; the word لب (the plural of which is الباب), as used in the previous verse, also meaning kernel or pith or choice part. (close)
اُردو
(یعنی) وہ لوگ جو اللہ کے (ساتھ کئے ہوئے) عہد کو پورا کرتے ہیں اور میثاق کو نہیں توڑتے۔
اُردو تفسیر صغیر
ایسے لوگ جو اللہ کے (ساتھ کئے ہوئے) عہد کو پورا کرتے ہیں اور اس پختہ عہد کو نہیں توڑتے۔
Français
Ceux qui accomplissent le pacte d’Allāh, et ne brisent pas l’alliance ;
Español
Quienes cumplen el pacto de Al-lah y no incumplen la promesa;
Deutsch
Sie, die den Bund Allahs halten und den Vertrag nicht brechen;