وَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَفۡرَحُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَ مِنَ الۡاَحۡزَابِ مَنۡ یُّنۡکِرُ بَعۡضَہٗ ؕ قُلۡ اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰہَ وَ لَاۤ اُشۡرِکَ بِہٖ ؕ اِلَیۡہِ اَدۡعُوۡا وَ اِلَیۡہِ مَاٰبِ ﴿۳۷﴾
وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَفۡرَحُونَ بِمَآ أُنزِلَ إِلَيۡكَۖ وَمِنَ ٱلۡأَحۡزَابِ مَن يُنكِرُ بَعۡضَهُۥۚ قُلۡ إِنَّمَآ أُمِرۡتُ أَنۡ أَعۡبُدَ ٱللَّهَ وَلَآ أُشۡرِكَ بِهِۦٓۚ إِلَيۡهِ أَدۡعُواْ وَإِلَيۡهِ مَـَٔابِ
English
And those to whom We have given the Book rejoice in what has been revealed to thee. And of the different parties there are some who deny a part thereof. Say, ‘I am only commanded to worship Allah and not to set up equals to Him. Unto Him do I call, and unto Him is my return.’
English Short Commentary
And [d]those to whom We have given the Book rejoice in what has been revealed to thee. And [e]of the different parties[1448] there are some who deny a part thereof. Say, [f]‘I am only commanded to worship Allah and not to set up equals to Him. Unto Him do I call and unto Him is my return.
1448. By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him. (close)
English Five Volume Commentary
And [a]those to whom We have given the Book rejoice in what has been revealed to thee. And [b]of the different parties there are some who deny a part thereof. Say, [c]‘I am only commanded to worship Allah and not to set up equals to Him. Unto Him do I call, and unto Him is my return.’[1647]
1647. Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them. (close)
اُردو
اور جن لوگوں کو ہم نے کتاب دی وہ اس سے جو تیری طرف اتارا جاتا ہے خوش ہوتے ہیں۔ اورمتفرق گروہوں میں سے بعض ایسے ہیں جو اس کے بعض حصوں کا انکار کردیتے ہیں۔ تُو کہہ دے کہ یقیناً مجھے یہی حکم دیا گیا ہے کہ میں اللہ کی عبادت کروں اور اس کا کوئی شریک نہ ٹھہراؤں۔ اسی کی طرف میں بلاتا ہوں اور اسی کی طرف میرا لوٹنا ہے۔
اُردو تفسیر صغیر
اور جن لوگوں کو ہم نے کتاب دی ہے وہ اس (کلام الٰہی) سے جو تجھ پر نازل کیا گیا ہے خوش ہوتے ہیں اور ان (مختلف) گروہوں میں سے (بعض) ایسے (بھی) ہیں جو اس کے بعض (حصہ) کا انکار کرتے ہیں۔ تم کہو‘ مجھے (تو) یہی حکم دیا گیا ہے کہ میں اللہ کی عبادت کروں اور (کسی کو) اس کا شریک نہ ٹھہراٶں۔ میں اس کی طرف (تم) کو بلاتا ہوں اور اسی طرف میں (بھی) رجوع کرتا ہوں۔
Français
Et ceux à qui Nous avons donné le Livre se réjouissent de ce qui t’a été révélé. Et parmi les différents groupes, il y en a certains qui en renient une partie. Dis : « J’ai seulement reçu le commandement d’adorer Allāh, et de ne pas Lui attribuer des associés. C’est vers Lui que j’appelle et c’est vers Lui qu’est mon retour. »
Español
Mas aquellos a quienes concedimos el Libro se regocijan de lo que e ha sido revelado. Y entre los diferentes grupos hay algunos que niegan una parte de él. Diles: "Sólo se me ha ordenado adorar a Al‑lah y no elevar partícipes iguales a El. A El invoco y hacia El será mi retorno."
Deutsch
Und die, denen Wir die Schrift gegeben, freuen sich über das, was zu dir hinabgesandt ward. Und unter den Stämmen sind einige, die einen Teil davon leugnen. Sprich: "Mir ward nur geboten, Allah zu dienen, und nicht, Ihm Götter zur Seite zu stellen. Zu Ihm rufe ich und zu Ihm ist meine Heimkehr."
وَ کَذٰلِکَ اَنۡزَلۡنٰہُ حُکۡمًا عَرَبِیًّا ؕ وَ لَئِنِ اتَّبَعۡتَ اَہۡوَآءَہُمۡ بَعۡدَ مَا جَآءَکَ مِنَ الۡعِلۡمِ ۙ مَا لَکَ مِنَ اللّٰہِ مِنۡ وَّلِیٍّ وَّ لَا وَاقٍ ﴿٪۳۸﴾
وَكَذَٰلِكَ أَنزَلۡنَٰهُ حُكۡمًا عَرَبِيّٗاۚ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيّٖ وَلَا وَاقٖ
English
And thus have We revealed it as a clear judgment. And if thou follow their evil desires after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah.
English Short Commentary
And thus [a]have We revealed it, a clear judgment in Arabic. And [b]if thou follow their evil desires after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah.
English Five Volume Commentary
And thus [d]have We revealed it as a clear judgement. And [e]if thou follow their evil desires after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah.[1648]
1648. Important Words:
عربیا (clear). See 12:3.
Commentary:
That the Quran has been revealed in the Arabic tongue is not the idea that is meant to be expressed in this verse, for that language is spoken by the Arabs. The real idea lies in the deeper significance of the word عربیا viz. the Quran has been invested with a vastness of meaning which is beyond human power.
The words, if thou follow their evil desires, after the knowledge that has come to thee, thou shalt have no friend nor defender against Allah, may be taken as addressed either to the reader or to the Holy Prophet. In the latter case, the verse would be taken as expressing the Majesty and Independence of God. The Prophet was only a flute through which the sweet and majestic voice of God was being sounded. Away from the mouth of God it becomes silent and is no better than a piece of wood. (close)
اُردو
اور اسی طرح ہم نے اُسے ایک فصیح و بلیغ حکم کے طور پر اُتارا ہے۔ اور اگر تو ان کی خواہشات کی پیروی کرے بعد اس کے کہ تیرے پاس علم آچکا ہے تو تجھے اللہ کی طرف سے کوئی دوست اور کوئی بچانے والا نہ ملے گا۔
اُردو تفسیر صغیر
اور اسی طرح ہم نے اسے ایک مفصل حکم کی صورت میں اتارا ہے اور (اے مخاطب) اگر تو نے اس علم کے بعد جو تجھے حاصل ہو چکا ہے ان (کفار) کی خواہشات کی پیروی کی‘ تو اللہ کے مقابلہ میں نہ (تو) تیرا کوئی دوست ہوگا اور نہ کوئی بچانے والا (ہوگا) ۔
Français
Et ainsi l’avons-Nous révélé comme un jugement clair et explicite. Et si tu suis leurs mauvais désirs, après la connaissance qui t’est venue, tu n’auras ni ami ni protecteur contre Allāh.
Español
De este modo lo revelamos como juicio evidente. Si sigues sus malvados deseos después de que te ha llegado el conocimiento, no tendrás amigo ni defensor contra Al‑lah.
Deutsch
Also haben Wir es hinabgesandt, als eine klare Weisung. Und wenn du ihren bösen Gelüsten folgst nach dem, was an Wissen zu dir gekommen, so sollst du keinen Freund noch Beschützer haben vor Allah.
وَ لَقَدۡ اَرۡسَلۡنَا رُسُلًا مِّنۡ قَبۡلِکَ وَ جَعَلۡنَا لَہُمۡ اَزۡوَاجًا وَّ ذُرِّیَّۃً ؕ وَ مَا کَانَ لِرَسُوۡلٍ اَنۡ یَّاۡتِیَ بِاٰیَۃٍ اِلَّا بِاِذۡنِ اللّٰہِ ؕ لِکُلِّ اَجَلٍ کِتَابٌ ﴿۳۹﴾
وَلَقَدۡ أَرۡسَلۡنَا رُسُلٗا مِّن قَبۡلِكَ وَجَعَلۡنَا لَهُمۡ أَزۡوَٰجٗا وَذُرِّيَّةٗۚ وَمَا كَانَ لِرَسُولٍ أَن يَأۡتِيَ بِـَٔايَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ لِكُلِّ أَجَلٖ كِتَابٞ
English
And, indeed, We sent Messengers before thee, and We gave them wives and children. And it is not possible for a Messenger to bring a Sign save by the command of Allah. For every term there is a divine decree.
English Short Commentary
And, indeed, We sent Messengers before thee, and We gave them wives and children. And [c]it is not possible for a Messenger to bring a Sign save by the command of Allah. For every term there is a Divine decree.
English Five Volume Commentary
And, indeed, We sent Messengers before thee, and We gave them wives and children. And [a]it is not possible for a Messenger to bring a Sign save by the command of Allah. For every term there is a divine decree.[1649]
1649. Commentary:
Disbelievers objected that the Holy Prophet had come without any worldly resources. The verse under comment replies to this objection by stating that earlier Prophets were also without any worldly resources. They, like him, had their physical needs and requirements. They, too, had wives and children whom they had to support and look after and had their duties to perform. Yet in spite of all the impediments and obstacles in their way and in spite of their physical needs and requirements and of the absence of material resources, they succeeded and triumphed. So shall the Holy Prophet.
The verse also makes it clear that signs of punishment are certainly shown to disbelievers but not at the time and in the form in which they demand them. The form and time of signs are determined by God alone, for they are shown only "by the command of Allah."
It may be asked here what, if God raised Messengers for the reformation of man, prevented Him from delegating to these Messengers the power of punishment, particularly when He knew that Signs would be demanded of them by their opponents and also when even earthly governments invest their officials with certain magisterial powers? Again, if God had invested His Prophets with the power to punish the people, it would have at least this advantage that the people would have feared and respected them and dared not oppose them. The Quran answers this question in the words, For every term there is a divine decree, which means that, as it is God Who determines the nature and form of each punishment and the time of its occurrence and He alone, being All-Knowing, knows in what form and at what time the sending down of a certain punishment will prove beneficial to the people, the power of punishing cannot be delegated to any other person. For if that delegation can at all be fair and useful, it must be accompanied by the delegation of many other divine powers, which is simply unthinkable. The infliction of punishment, therefore, could not be entrusted to the Prophets or to anybody else. (close)
اُردو
اور ہم نے یقیناً تجھ سے پہلے بہت سے رسول بھیجے اور ہم نے ان کے لئے بیویاں بنائیں اور ذرّیّت بھی۔ اور کسی رسول کے لئے یہ ممکن نہیں کہ کوئی ایک آیت بھی اللہ کے اِذن کے بغیر لا سکے۔ اور ہر مقدر وقت کے لئے ایک نوشتہء تحریر ہے۔
اُردو تفسیر صغیر
اور ہم نے تجھ سے پہلے (بھی) یقیناً کئی رسول بھیجے تھے اور انہیں بیویاں اور بچے بھی دئیے تھے اور کسی رسول کے لئے ممکن نہ تھا کہ وہ اللہ کے اذن کے سوا (اپنی قوم کے پاس) کوئی نشان لاتا۔ ہر ایک پروگرام کے لئے ایک میعاد مقرر ہے۔
Français
Et en vérité, Nous avons envoyé des Messagers avant toi, et Nous leur avons donné des épouses et des enfants. Et il n’est pas possible à un Messager d’apporter de Signe sauf par le commandement d’Allāh. Pour chaque terme, il y a un décret divin.
Español
En verdad enviamos a Mensajeros antes que a ti, y les dimos esposas e hijos. Y no es posible que un Mensajero traiga una Señal, salvo por orden de Al‑lah. Para cada plazo hay un decreto divino.
Deutsch
Wahrlich, schon vor dir entsandten Wir Gesandte und gaben ihnen Frauen und Kinder. Und es ist nicht möglich für einen Gesandten, ein Zeichen zu bringen, es sei denn auf Allahs Geheiß. Alles geschieht nach (Seinem) Ratschluss.
یَمۡحُوا اللّٰہُ مَا یَشَآءُ وَ یُثۡبِتُ ۚۖ وَ عِنۡدَہٗۤ اُمُّ الۡکِتٰبِ ﴿۴۰﴾
يَمۡحُواْ ٱللَّهُ مَا يَشَآءُ وَيُثۡبِتُۖ وَعِندَهُۥٓ أُمُّ ٱلۡكِتَٰبِ
English
Allah effaces what He wills and established what He wills, and with Him is the source of all commandments.
English Short Commentary
[d]Allah effaces and establishes[1449] what He wills, and with Him is [e]the source of all commandments.[1450]
1449. The verse lays down two laws relating to Divine punishment: (a) God either cancels the punishment wholly or partially; or (b) He lets it stand as decreed. (close)
1450. (a) God alone knows the root cause of all commandments or the wisdom underlying them. (b) All the commandments of the Shari‘ah are based on Divine attributes, so the source of the Law lies with God; Umm means, source, basis, origin; stay or support (Lane). (close)
English Five Volume Commentary
[a]Allah effaces what He wills and establishes what He wills, and with Him is [b]the source of all commandments.[1650]
1650. Commentary:
The verse lays down two laws relating to punishment: (a) God either cancels the punishment partially or wholly; or (b) He lets it stand, as decreed. So punishment never comes unless it is fully deserved, nor is it ever in excess of the offence. It may, however, be less than what it should be or it may be altogether remitted. This dual law is invariably observed in all heavenly punishments.
The words, with Him is the source of all commandments, mean: (a) God alone knows the root cause of all commandments or the wisdom underlying them, so it is by His guidance alone that the right way may be known. (b) All the commandments of Shari‘ah are based on Divine attributes, so the source of the law lies with God. The latter meaning makes it clear that moral and spiritual perfection is impossible of attainment unless one imitates and imbibes Divine attributes and conforms his conduct to them. Indeed, it is extremely difficult to define good or bad morals by human standards or in the light of human actions. Virtue is nothing but imitation of Divine attributes, and vice its antithesis. This definition is calculated to solve all those difficulties which philosophers of Ethics have to face in defining "virtue" and "vice" or good and bad morals. (c) That God alone knows the purpose of Divine commandments, therefore the punishment for their violation should also lie in His hands. He alone knows who should be punished and who not; for an opponent today may become a staunch supporter tomorrow. (close)
اُردو
اللہ جو چاہے مٹا دیتا ہے اور قائم بھی رکھتا ہے اور اس کے پاس تمام نوشتوں کا منبع ہے۔
اُردو تفسیر صغیر
جس چیز کو اللہ چاہتا ہے مٹاتا ہے اور (جسے چاہتا ہے) قائم کرتا ہے اور اسی کے پاس (تمام) احکام کی اصل (اور جڑ) ہے۔
Français
Allāh efface ce qu’Il veut et établit ce qu’Il veut et avec Lui est la source de toutes les ordonnances.
Español
Al‑lah borra lo que quiere y confirma lo que desea, pues en El está la fuente de todos los decretos.
Deutsch
Allah löscht aus und bestätigt, was Er will, und bei Ihm ist der Ursprung (aller) Gebote.
وَ اِنۡ مَّا نُرِیَنَّکَ بَعۡضَ الَّذِیۡ نَعِدُہُمۡ اَوۡ نَتَوَفَّیَنَّکَ فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ وَ عَلَیۡنَا الۡحِسَابُ ﴿۴۱﴾
وَإِن مَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِي نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَٰغُ وَعَلَيۡنَا ٱلۡحِسَابُ
English
And whether We make thee see the fulfilment of some of the things with which We threaten them or whether We make thee die, it makes little difference, for on thee lies only the delivery of the Message, and on Us the reckoning.
English Short Commentary
And [f]whether We show thee in thy life-time the fulfilment of some of the things with which We threaten them or whether We cause thee to die, it makes little difference, for [g]on thee lies only the delivery of the Message, and on Us the reckoning.
English Five Volume Commentary
And [a]whether We make thee see the fulfilment of some of the things with which We threaten them or whether We make thee die, it makes little difference, for [b]on thee lies only the delivery of the Message, and on Us the reckoning.[1651]
1651. Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised. (close)
اُردو
اوراگر ہم تجھے ان اِنذاری وعدوں میں سے کچھ دکھا دیں جو ہم ان سے کرتے ہیں یا تجھے وفات دے دیں تو (ہر صورت) تیرا کام صرف کھول کھول کر پہنچا دینا ہے اور حساب ہمارے ذمہ ہے۔
اُردو تفسیر صغیر
اور جس (عذاب کے بھیجنے) کا ہم ان سے وعدہ کرتے ہیں اگر ہم اس کا کوئی حصہ تیرے سامنے بھیج کر تجھے دکھا دیں (تو تو بھی ان کا انجام دیکھ لے گا) اور (اگر) ہم (اس گھڑی سے پہلے) تجھے وفات دے دیں (تو تجھے مابعدالموت اس کی حقیقت معلوم ہو جائے گی کیونکہ) تیرے ذمہ (ہمارے حکم اور پیغام کا) صرف پہنچا دینا ہے اور ان کا حساب لینا ہمارے ذمہ ہے۔
Français
Et que Nous te fassions voir, pendant ta propre vie, l’accomplissement de certaines des choses dont Nous les menaçons, ou que Nous te fassions mourir, cela fait peu de différence, car il ne t’incombe que de transmettre clairement le Message et c’est à Nous de régler les comptes.
Español
Tanto si te hacemos ver el cumplimiento de algunas de las osas con las que les amenazamos como si te hacemos morir, poca importancia tiene, ya que a ti corresponde únicamente la entrega del Mensaje y a Nosotros la cuenta.
Deutsch
Und ob Wir dich einen Teil von dem sehen lassen, was Wir ihnen androhen, oder ob Wir dich sterben lassen – dir obliegt nur die Verkündung und Uns die Abrechnung.
اَوَ لَمۡ یَرَوۡا اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُہَا مِنۡ اَطۡرَافِہَا ؕ وَ اللّٰہُ یَحۡکُمُ لَا مُعَقِّبَ لِحُکۡمِہٖ ؕ وَ ہُوَ سَرِیۡعُ الۡحِسَابِ ﴿۴۲﴾
أَوَلَمۡ يَرَوۡاْ أَنَّا نَأۡتِي ٱلۡأَرۡضَ نَنقُصُهَا مِنۡ أَطۡرَافِهَاۚ وَٱللَّهُ يَحۡكُمُ لَا مُعَقِّبَ لِحُكۡمِهِۦۚ وَهُوَ سَرِيعُ ٱلۡحِسَابِ
English
Do they not see that We are visiting the land, reducing it from its outlying borders? And Allah judges; there is none to reverse His judgment. And He is swift at reckoning.
English Short Commentary
Do they not see that [a]We are visiting the land, reducing it from its outlying borders?[1451] And Allah judges; there is none to reverse His judgment. And He is Swift at reckoning.
1451. Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. (close)
English Five Volume Commentary
Do they not see that [b]We are visiting the land, reducing it from its outlying borders? And Allah judges; there is none to reverse His judgement. And He is swift at reckoning.[1652]
1652. Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so. (close)
اُردو
کیا انہوں نے غور نہیں کیا کہ یقیناً ہم زمین کو اس کے کناروں سے گھٹائے چلے آرہے ہیں۔ اور اللہ ہی فیصلہ کرتا ہے۔ اس کے فیصلہ کو ٹالنے والا کوئی نہیں اور وہ حساب (لینے) میں بہت تیز ہے۔
اُردو تفسیر صغیر
اور کیا انہوں نے دیکھا نہیں کہ ہم ملک کو اس کی تمام اطراف سے کم کرتے چلے آرہے ہیں۔ اور فیصلہ (تو) اللہ کرتا ہے۔ کوئی اس کے فیصلہ کو تبدیل کرنے والا نہیں۔ اور وہ جلد حساب لینے والا ہے۔
Français
Ne voient-ils pas que Nous sommes à réduire la terre à partir de ses frontières ? Et Allāh juge ; il n’y a personne pour renverser Son jugement. Et Il est Celui Qui est prompt à régler les comptes.
Español
¿Acaso no estamos reduciendo su terreno por sus fronteras?. Mas Al‑lah juzga: nadie puede revocar Su sentencia. Pues El es Rápido en la cuenta.
Deutsch
Sehen sie denn nicht, dass Wir in das Land kommen und es einengen an seinen Enden? Und Allah richtet; da ist keiner, der Seinen Richtspruch umstoßen könnte. Und Er ist schnell im Abrechnen.
وَ قَدۡ مَکَرَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ فَلِلّٰہِ الۡمَکۡرُ جَمِیۡعًا ؕ یَعۡلَمُ مَا تَکۡسِبُ کُلُّ نَفۡسٍ ؕ وَ سَیَعۡلَمُ الۡکُفّٰرُ لِمَنۡ عُقۡبَی الدَّارِ ﴿۴۳﴾
وَقَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَلِلَّهِ ٱلۡمَكۡرُ جَمِيعٗاۖ يَعۡلَمُ مَا تَكۡسِبُ كُلُّ نَفۡسٖۗ وَسَيَعۡلَمُ ٱلۡكُفَّـٰرُ لِمَنۡ عُقۡبَى ٱلدَّارِ
English
And those who were before them did also devise plans, but all effective devising of plans belongs to Allah. He knows what every soul earns; and the disbelievers shall soon know whose will be the final reward of this abode.
English Short Commentary
And those who were before them [b]did also devise plans but all effective devising of plans belongs to Allah.[1451A] He knows what every soul earns; and the disbelievers shall soon know [c]whose will be the final reward of the Abode.
1451A. All the secret designs of the enemies of Islam are known to God and so none of their plans or stratagems can frustrate His purpose—the ultimate victory of Islam. (close)
English Five Volume Commentary
And those who were before them [a]did also devise plans but all effective devising of plans belongs to Allah. He knows what every soul earns; and the disbelievers shall soon know [b]whose will be the final reward of this abode.[1653]
1653. Commentary:
The verse means that God knows the plans that disbelievers devise to frustrate the purpose and programme of the Holy Prophet, but they are not aware of the plans which God has devised to bring about their fall. Therefore, it is only when they face destruction that they will know who was destined to succeed in the end.
The words, the disbelievers shall soon know whose will be the final reward of this abode, not only signify that believers will certainly succeed in the end, which is not distant, but also hint that some leaders of disbelief will live to see Islam triumph, and this is exactly what happened.
The words, He knows what every soul earns, mean that since God is All-Knowing all the secret designs of the enemies of Islam are known to Him and so no plan or stratagem can frustrate His purpose. (close)
اُردو
اور یقیناً ان سے پہلے لوگوں نے بھی مکر کئے تھے۔ پس ہر مکر کلیّۃً اللہ ہی کے اختیار میں ہے۔ وہ جانتا ہے جو ہر جان کماتی ہے۔ اور ضرور انکار کرنے والے جان لیں گے کہ گھر کا (بہترین) انجام کس کا ہے۔
اُردو تفسیر صغیر
اور جو لوگ ان سے پہلے تھے‘ انہوں نے (بھی انبیاء کے خلاف) تدبیریں کی تھیں (مگر ان کی کوئی پیش نہ گئی) پس تدبیر کرنا تو کلی طور پر اللہ ہی کے اختیار میں ہے۔ ہر شخص جو کچھ (بھی) کرتا ہے وہ (اللہ) اسے جانتا ہے اور ان کافروں کو جلد ہی معلوم ہو جائے گا کہ اس آنے والے گھر کا (اچھا) انجام کس کے لئے ہے۔
Français
Et leurs devanciers aussi firent des plans, mais c’est à Allāh qu’appartient toute formulation efficace de plans. Il sait ce qu’acquiert chaque âme ; et les mécréants ne tarderont pas à savoir qui recevra la meilleure récompense de la Demeure finale.
Español
Quienes existieron antes de ellos idearon también planes, pero toda preparación efectiva de planes pertenece a Al‑lah. El sabe lo que se merece cada alma, y los incrédulos sabrán pronto de quién será la recompensa final de esta morada.
Deutsch
Die vor ihnen waren, haben auch Pläne geschmiedet, doch alles Planen ist Allahs. Er weiß, was jeder verdient; und die Ungläubigen werden bald erfahren, wem der endgültige Lohn (dieser) Wohnstatt wird.
وَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَسۡتَ مُرۡسَلًا ؕ قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَ بَیۡنَکُمۡ ۙ وَ مَنۡ عِنۡدَہٗ عِلۡمُ الۡکِتٰبِ ﴿٪۴۴﴾
وَيَقُولُ ٱلَّذِينَ كَفَرُواْ لَسۡتَ مُرۡسَلٗاۚ قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡ وَمَنۡ عِندَهُۥ عِلۡمُ ٱلۡكِتَٰبِ
English
And those who disbelieve say, ‘Thou art not a Messenger.’ Say, ‘Sufficient is Allah as a Witness between me and you, and so is he who possesses knowledge of the Book.’
English Short Commentary
And those who disbelieve say, [d]‘Thou art not a Messenger.’ Say, [e]‘Sufficient is Allah as a Witness between me and you and so also is he who possesses knowledge of the Book.[1451B]
1451B. The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet. (close)
English Five Volume Commentary
And those who disbelieve say, [c]‘Thou art not a Messenger.’ Say, [d]‘Sufficient is Allah as a Witness between me and you, and so is he who possesses knowledge of the Book.’[1654]
1654. Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book. (close)
اُردو
اور وہ لوگ جنہوں نے کفر کیا کہتے ہیں کہ تُو مرسَل نہیں ہے۔ تُو کہہ دے کہ میرے اور تمہارے درمیان اللہ بطور گواہ کافی ہے اور وہ بھی (گواہ ہے) جس کے پاس کتاب کا علم ہے۔
اُردو تفسیر صغیر
اور جن لوگوں نے تیرا انکار کیا ہے وہ کہتے ہیں کہ تو خدا کا بھیجا ہوا نہیں ہے تو انہیں کہہ (کہ) اللہ میرے درمیان اور تمہارے درمیان کافی گواہ ہے۔ اور (اسی طرح پر) وہ (شخص بھی گواہ) ہے جس کے پاس اس (مقدس) کتاب کا علم (آچکا) ہے۔
Français
Et ceux qui ne croient pas disent : « Tu n’es pas un Messager. » Dis : « Allāh suffit comme Témoin entre moi et vous, de même que celui qui possède la connaissance du Livre. »
Español
Mas los incrédulos dicen: "Tú no eres Mensajero". Diles: "Me basta con Al‑lah como Testigo entre vosotros y yo, así como quien posee el conocimiento del Libro."
Deutsch
Die Ungläubigen sprechen: "Du bist kein Gesandter." Sprich: "Allah genügt als Zeuge zwischen mir und euch, und auch der, der Kenntnis der Schrift hat."