اُولٰٓئِکَ الَّذِیۡنَ یَدۡعُوۡنَ یَبۡتَغُوۡنَ اِلٰی رَبِّہِمُ الۡوَسِیۡلَۃَ اَیُّہُمۡ اَقۡرَبُ وَ یَرۡجُوۡنَ رَحۡمَتَہٗ وَ یَخَافُوۡنَ عَذَابَہٗ ؕ اِنَّ عَذَابَ رَبِّکَ کَانَ مَحۡذُوۡرًا ﴿۵۸﴾
أُوْلَـٰٓئِكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّهُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورٗا
English
Those whom they call on themselves seek nearness to their Lord — even those of them who are nearest — and hope for His mercy, and fear His punishment. Surely, the punishment of thy Lord is a thing to be feared.
English Short Commentary
Those, whom they call on,[1625] themselves seek nearness to their Lord—even those of them who are nearest—and hope for His mercy, and fear His punishment. Surely, the punishment of thy Lord is a thing to be feared.
1625. The verse may refer to angels, Prophets and saints whom some people worship as gods. (close)
English Five Volume Commentary
Those whom they call on themselves seek nearness to their Lord—even those of them who are nearest—and hope for His mercy, and fear His pun-ishment. Surely, the punish-ment of thy Lord is a thing to be feared.[1987]
1987. Important Words:
ایھم (those of them who). ای is a noun used in five different senses. (1) It means, who? which? and what? They say ایھم اخوک i.e. who or which of them is thy brother? In the Quran we have فبای حدیث بعدہ یومنون i.e. And in what announcement after it will they believe? (2) It denotes a condition. They say ایھم یکرمنی اکرمه i.e. whichever of them treats me with honour, I will treat him with honour. (3) It is a conjunct noun; and is sometimes used in the manner of الذی and therefore requires a complement; as in the Quranic verse ثم لننزعن من کل شیعة ایھم اشد علی الرحمان عصیا i.e. Then We will assuredly draw forth from every sect those of them who are most exorbitantly rebellious against the Compassionate God (4) It denotes perfection or consummation and in this case it is an epithet applying to an indeterminate noun. They say زید رجل ای رجل i.e. Zaid is a man; what a man! (5) It is also a connective of the vocative یا with the noun signifying the person or persons called, when this noun has the article ال prefixed to it; and with a noun of indication, as ذا; and with a conjunct noun having ال prefixed to it, as الذی it is a noun formed for serving as such a connective; and has ھا affixed to it. They say یا ایھا الرجل i.e. O thou man or O thou, the man, or O thou who art the man (Lane).
Commentary:
This verse may be interpreted in two ways: (1) The pronoun اولئك (those) may be taken as referring to the Prophets mentioned in v. 56. In this case the verse would mean that those Prophets always invited people to the worship of the One God, sought His nearness and feared His punishment. (2) The pronoun اولئك may refer to the gods of the idolaters, the latter (idolaters) being taken as subject of the verb یدعون(they call on). In this case the verse would mean, those whom the idolaters call upon beside God themselves seek His nearness and pleasure and fear His punishment. (close)
اُردو
یہی لوگ جنہیں یہ پکارتے ہیں وہ تو خود اپنے ربّ کی طرف جانے کا وسیلہ ڈھونڈیں گے کہ کون ہے ان میں سے جو (وسیلہ بننے کا) زیادہ حقدار ہے اور وہ اُس کی رحمت کی توقع رکھیں گے اور اُس کے عذاب سے ڈریں گے۔ یقیناً تیرے ربّ کا عذاب اس لائق ہے کہ اس سے بچا جائے۔
اُردو تفسیر صغیر
وہ لوگ جنہیں وہ پکارتے ہیں وہ بھی اپنے رب کے قرب کے لئے کوئی ذریعہ تلاش کرتے ہیں (یعنی یہ دیکھتے رہتے ہیں) کہ کون خدا کے زیادہ قریب ہے (تا کہ ہم اس کی مدد حاصل کریں) اور وہ ہمیشہ اس کی رحمت کے امیدوار رہتے ہیں اور اس کے عذاب سے ڈرتے رہتے ہیں۔ تیرے رب کا عذاب یقیناً ایسا ہے جس سے خوف کیا جاتا ہے۔
Français
Ceux à qui ils font appel cherchent eux-mêmes, à qui mieux mieux, le moyen de se rapprocher le plus de leur Seigneur – et espèrent Sa miséricorde, et redoutent Son châtiment. Assurément, le châtiment de ton Seigneur est chose à redouter.
Español
Aquellos a quienes invocan buscan ellos mismos la cercanía a su Señor –incluso los que están más cerca– y esperan Su misericordia y temen Su castigo. En verdad, el castigo de tu Señor es una cosa temible.
Deutsch
Jene, die sie anrufen, suchen selbst die Nähe ihres Herrn – wer von ihnen am nächsten sei – und hoffen auf Sein Erbarmen und fürchten Seine Strafe. Wahrlich, die Strafe deines Herrn ist etwas zu Fürchtendes.
وَ اِنۡ مِّنۡ قَرۡیَۃٍ اِلَّا نَحۡنُ مُہۡلِکُوۡہَا قَبۡلَ یَوۡمِ الۡقِیٰمَۃِ اَوۡ مُعَذِّبُوۡہَا عَذَابًا شَدِیۡدًا ؕ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا ﴿۵۹﴾
وَإِن مِّن قَرۡيَةٍ إِلَّا نَحۡنُ مُهۡلِكُوهَا قَبۡلَ يَوۡمِ ٱلۡقِيَٰمَةِ أَوۡ مُعَذِّبُوهَا عَذَابٗا شَدِيدٗاۚ كَانَ ذَٰلِكَ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا
English
There is not a township but We shall destroy it before the Day of Resurrection, or punish it with a severe punishment. That is written down in the Book.
English Short Commentary
[a]There is not a township but We shall destroy it before the Day of Resurrection, or punish it with a severe punishment.[1626] That is written down in the Book.
1626. The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an. (close)
English Five Volume Commentary
[a]There is not a township but We shall destroy it before the Day of Resurrection, or punish it with a severe punishment. That is written down in the Book.[1988]
1988. Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled. (close)
اُردو
اور کوئی بستی نہیں مگر اسے ہم قیامت کے دن سے پہلے ہلاک کرنے والے یا اُسے بہت سخت عذاب دینے والے ہیں۔ یہ بات کتاب میں لکھی ہوئی ہے۔
اُردو تفسیر صغیر
اور (روئے زمین پر) کوئی ایسی بستی نہیں (ہوگی) جسے ہم قیامت کے دن سے پہلے ہلاک نہ کر دیں یا اسے بہت سخت عذاب نہ دیں۔ یہ بات تقدیر (الٰہی) میں (پہلے سے) لکھی ہوئی ہے۔
Français
Il n’y a aucune ville que Nous ne détruirons avant le Jour de la Résurrection, ou que Nous ne châtierons d’un châtiment rigoureux. Cela est consigné par écrit dans le Livre.
Español
No existe ciudad alguna a la que no destruyamos antes del Día de la Resurrección, o a la que castiguemos con un severo castigo. Esto está escrito en el Libro.
Deutsch
Es gibt keine Stadt, die Wir nicht vernichten werden vor dem Tage der Auferstehung oder züchtigen mit strenger Züchtigung. Das ist niedergeschrieben in dem Buch.
وَ مَا مَنَعَنَاۤ اَنۡ نُّرۡسِلَ بِالۡاٰیٰتِ اِلَّاۤ اَنۡ کَذَّبَ بِہَا الۡاَوَّلُوۡنَ ؕ وَ اٰتَیۡنَا ثَمُوۡدَ النَّاقَۃَ مُبۡصِرَۃً فَظَلَمُوۡا بِہَا ؕ وَ مَا نُرۡسِلُ بِالۡاٰیٰتِ اِلَّا تَخۡوِیۡفًا ﴿۶۰﴾
وَمَا مَنَعَنَآ أَن نُّرۡسِلَ بِٱلۡأٓيَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلۡأَوَّلُونَۚ وَءَاتَيۡنَا ثَمُودَ ٱلنَّاقَةَ مُبۡصِرَةٗ فَظَلَمُواْ بِهَاۚ وَمَا نُرۡسِلُ بِٱلۡأٓيَٰتِ إِلَّا تَخۡوِيفٗا
English
And nothing could hinder Us from sending Signs, except that the former people rejected them, but this is no hindrance. And We gave Thamud the she-camel as a clear Sign, but they unjustly rejected it. And We send not Signs but to warn.
English Short Commentary
[b]And nothing could hinder Us from sending Signs, except that the former people rejected[1627] them, but this did not hinder Us. And We gave Thamud the she-camel as a clear Sign, but they unjustly rejected it. And We send not Signs but to warn.
1627. Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs. (close)
English Five Volume Commentary
[a]And nothing could hinder Us from sending Signs, except that the former people rejected them, but this is no hindrance. And We gave Thamud the she-camel as a clear Sign, but they unjustly rejected it. And We send not Signs but to warn.[1989]
1989. Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divinepunishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia. (close)
اُردو
اور کسی بات نے ہمیں نہیں روکا کہ ہم اپنی آیات بھیجیں سوائے اس کے کہ پہلوں نے ان کا انکار کردیا تھا۔ اور ہم نے ثمود کو بھی ایک بصیرت افروز نشان کے طور پر اُونٹنی عطا کی تھی۔ پس وہ اس سے ظلم کے ساتھ پیش آئے۔ اور ہم نشانات نہیں بھیجتے مگر تدریجاً ڈرانے کی خاطر۔
اُردو تفسیر صغیر
کیا ہمیں نشانات کے بھیجنے میں اس کے سوا اور کوئی (امر) مانع ہو سکتا ہے کہ پہلے لوگوں نے (ان نشانات کو) جھٹلا دیا تھا (اور ان سے کوئی فائدہ نہ اٹھایا تھا لیکن یہ کوئی وجہ نشان بھیجنے سے رکنے کی نہیں) چنانچہ (جب) ہم نے ثمود (کی قوم) کو ایک اونٹنی ایک روشن نشان کے طور پر دی تو انہوں نے اس پر ظلم کیا اور ہم نشانوں کو (بدانجام سے) ڈرانے کے لئے ہی بھیجا کرتے ہیں۔
Français
Et rien ne peut Nous empêcher d’envoyer des Signes, à part le fait que les peuples anciens les rejetèrent. Et Nous avons donné aux Thamūd la chamelle comme un Signe très clair, mais ils la traitèrent injustement. Et Nous n’envoyons des Signes que pour avertir.
Español
Y nada pudo impedirnos el envío de los Signos, salvo que los ueblos anteriores los rechazaron, aunque esto no constituyó un obstáculo. Y dimos la camella a los Zamud como Signo claro, pero ellos la trataron injustamente. Y sólo enviamos los Signos para amonestarlos.
Deutsch
Und nichts könnte Uns hindern, Zeichen zu senden, als dass die Früheren sie verworfen hatten. Und Wir gaben den Thamûd die Kamelstute als ein sichtbares Zeichen, doch sie frevelten an ihr. Wir senden Zeichen, nur um zu warnen.
وَ اِذۡ قُلۡنَا لَکَ اِنَّ رَبَّکَ اَحَاطَ بِالنَّاسِ ؕ وَ مَا جَعَلۡنَا الرُّءۡیَا الَّتِیۡۤ اَرَیۡنٰکَ اِلَّا فِتۡنَۃً لِّلنَّاسِ وَ الشَّجَرَۃَ الۡمَلۡعُوۡنَۃَ فِی الۡقُرۡاٰنِ ؕ وَ نُخَوِّفُہُمۡ ۙ فَمَا یَزِیۡدُہُمۡ اِلَّا طُغۡیَانًا کَبِیۡرًا ﴿٪۶۱﴾
وَإِذۡ قُلۡنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِۚ وَمَا جَعَلۡنَا ٱلرُّءۡيَا ٱلَّتِيٓ أَرَيۡنَٰكَ إِلَّا فِتۡنَةٗ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلۡمَلۡعُونَةَ فِي ٱلۡقُرۡءَانِۚ وَنُخَوِّفُهُمۡ فَمَا يَزِيدُهُمۡ إِلَّا طُغۡيَٰنٗا كَبِيرٗا
English
And remember the time when We said to thee: ‘Surely, thy Lord has encompassed the people.’ And We made not the vision which We showed thee but as a trial for men, as also the tree cursed in the Qur’an. And We warn them, but it only increases them in great transgression.
English Short Commentary
And call to mind when We said to thee, ‘Surely, thy Lord has decreed the ruin of this people.’ [c]And We made not the Vision[1627A] which We showed thee but as a trial for men, as also the tree cursed[1628] in the Qur’an. And We continue to warn them, but it only increases them in great transgression.
1627A. The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. (close)
1628. 'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and distress for mankind, particularly for Muslims. (close)
English Five Volume Commentary
And remember the time when We said to thee: ‘Surely, thy Lord has encompassed the people.’ [a]And We made not the vision which We showed thee but as a trial for men, as also the tree cursed in the Quran. And We warn them, but it only increases them in great transgression.[1990]
1990. Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands. (close)
اُردو
اور (یاد کر) جب ہم نے تجھے کہا یقیناً تیرے ربّ نے انسانوں کو گھیر لیا ہے۔ اور وہ خواب جو ہم نے تجھے دکھایا اُسے ہم نے نہیں بنایا مگر لوگوں کے لئے آزمائش اور اس درخت کو بھی جو قرآن میں ملعون قرار دیا گیا۔ اور ہم انہیں تدریجاً ڈراتے ہیں مگر وہ اُنہیں سوائے بڑی سرکشی کے اور کسی چیز میں نہیں بڑھاتا۔
اُردو تفسیر صغیر
اور جب ہم نے تجھے کہا تھا (کہ) تمہارا رب ضرور ان لوگوں کو ہلاک (کرنے کا فیصلہ) کر چکا ہے (تب بھی انہوں نے فائدہ نہیں اٹھایا) اور جو رٶیا ہم نے تجھے دکھائی تھی اسے (بھی) اور اس درخت کو (بھی) جسے قرآن میں ملعون قرار دیا گیا ہے ہم نے لوگوں کے لئے صرف امتحان کا ذریعہ بنایا تھا اور(باوجود اس کے کہ) ہم انہیں ڈراتے (چلے جاتے) ہیں پھر (بھی) وہ (یعنی ہمارا ڈرانا) انہیں ایک خطرناک سرکشی میں بڑھا رہا ہے۔
Français
Et souviens-toi lorsque Nous t’avons dit : « Assurément, ton Seigneur cerne les gens. » Et Nous n’avons fait la vision que Nous t’avons montrée que comme une épreuve pour les hommes, tout comme l’arbre maudit dans le Coran. Et Nous les avertissons, mais cela ne fait pour eux qu’accentuer leur grande transgression.
Español
Y acuérdate de cuando te dijimos: “En verdad, tu Señor ha rodeado a las gentes”. La visión que te mostramos sólo fue una prueba para los hombres, como también lo fue el árbol maldito en el Corán. Y les exhortamos, pero eso no hace más que acrecentar en ellos su gran rebeldía.
Deutsch
Und (gedenke der Zeit) da Wir zu dir sprachen: "Dein Herr umfasst die Menschen." Und Wir haben das Traumgesicht, das Wir dich sehen ließen, nur als eine Prüfung für die Menschen gemacht und ebenso den verfluchten Baum im Qur-ân. Und Wir warnen sie, jedoch es bestärkt sie nur in großer Ruchlosigkeit.
وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ ؕ قَالَ ءَاَسۡجُدُ لِمَنۡ خَلَقۡتَ طِیۡنًا ﴿ۚ۶۲﴾
وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ قَالَ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينٗا
English
And remember the time when We said to the angels, ‘Submit to Adam,’ and they all submitted, except Iblis. He said, ‘Shall I submit to one whom Thou hast created of clay?’
English Short Commentary
[a]And call to mind when We said to the angels, ‘Submit to[1629] Adam,’ and they all submitted. But Iblis did not. He said, ‘Shall I submit to one whom Thou hast created of clay?’
1629. The particle lam among other things means, "with." The expression li Adama may mean 'with Adam.' (close)
English Five Volume Commentary
[a]And remember the time when We said to the angels, ‘Submit to Adam,’ and they all submitted, except Iblis. He said, ‘Shall I submit to one whom Thou hast created of clay?’[1991]
1991. Important Words:
لادم (to Adam). لام as حرف جارہ (Preposition) is used in about twenty-two senses, the most important of which are the following: (1) It is used in the sense of فی as in من لی i.e. who is or will be for me as my defender or surety? (2) in the sense of علی as in یخرون للاذقان سجدا i.e. they fall down prostrate upon their faces; (3) in the sense of بعد as in للیلة خلتi.e. after the night that has passed; (4) in the sense of لام عاقبة as in لدواللموت وابنواللخراب i.e. bear children that they should die and build houses that they should fall into ruins; (5) in the sense of الی as in اوحی له i.e. he revealed to him; (6) to express a right as in الحمد للّٰه و العزة لهi.e. all praise is for God and all honour is due to Him; and (7) in the sense of مع (with or in spite of) as in فلما تفرقنا کانی ومالکا لطول اجتماع لم نبت لیلة معا i.e. when we separated, I felt as if with (or in spite of) our having lived together for a long time, I and Malik had not lived together even for one night (Aqrab).
Commentary:
The particle ل possesses, as shown under Important Words, a vast variety of meanings one of which isمع (with). In the expression لادم (to Adam) the particle ل means, "with"; thus the whole sentence اسجدوا لادم may mean, "submit to God along with Adam".
In the previous verses reference was made to the transgressions of the Jews. In order to throw further light on the subject, the verse under comment cites the case of Adam by way of example. The Prophets of God have always met with strong opposition from disbelievers. Adam who was the first Prophet was also opposed by Iblis, who said that he was superior to him (Adam) and therefore could not render obedience to him. The same obstacle lay in the way of the Jews. They looked upon themselves as superior to the Holy Prophet and his people. They were obsessed with the idea that, being the progeny of Isaac, all the blessings promised to Abraham were to be inherited by them alone to the exclusion of their cousins, the children of Ishmael. This false and foolish notion proved a stumbling block in the way of their accepting the Holy Prophet. (close)
اُردو
اور جب ہم نے فرشتوں سے کہا آدم کے لئے سجدہ ریز ہو جاؤ تو اُنہوں نے سجدہ کیا سوائے ابلیس کے۔ اُس نے کہا کیا میں اس کے لئے سجدہ کروں جسے تُو نے گیلی مٹی سے پیدا کیا ہے؟
اُردو تفسیر صغیر
اور (اس وقت کو بھی یاد کرو) جب ہم نے فرشتوں کو کہا تھا (کہ) تم آدم کے ساتھ (مل) کر سجدہ کرو تو انہوں نے (اس حکم کے مطابق آدم کے ساتھ مل کر) سجدہ کیا تھا۔ مگر ابلیس نے (نہ کیا تھا) اس نے کہا تھا (کہ) کیا میں اس (بشر) کے ساتھ (مل کر) سجدہ کروں جسے تو نے کیچڑ سے پیدا کیا ہے۔
Français
Et souviens-toi lorsque Nous dîmes aux anges : « Soumettez-vous à Adam, » et tous ils se soumirent excepté Iblīs. Il dit : « Dois-je me soumettre à quelqu’un que Tu as créé d’argile ? »
Español
Y acuérdate de cuando dijimos a los ángeles: “Someteos a Adán”, y todos ellos se sometieron, excepto Iblis. Dijo: “¿Acaso debo someterme a quien creaste de barro?”.
Deutsch
Als Wir zu den Engeln sprachen: "Bezeuget Adam Ehrerbietung", da bezeugten sie Ehrerbietung. Nur Iblis nicht. Er sprach: "Soll ich mich beugen vor einem, den Du aus Ton erschaffen hast?"
قَالَ اَرَءَیۡتَکَ ہٰذَا الَّذِیۡ کَرَّمۡتَ عَلَیَّ ۫ لَئِنۡ اَخَّرۡتَنِ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَاَحۡتَنِکَنَّ ذُرِّیَّتَہٗۤ اِلَّا قَلِیۡلًا ﴿۶۳﴾
قَالَ أَرَءَيۡتَكَ هَٰذَا ٱلَّذِي كَرَّمۡتَ عَلَيَّ لَئِنۡ أَخَّرۡتَنِ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَأَحۡتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلٗا
English
And he said, ‘What thinkest Thou? Can this whom Thou hast honoured above me be my superior? If Thou wilt grant me respite till the Day of Resurrection, I will most surely bring his descendants under my sway except a few.’
English Short Commentary
And he said, ‘What thinkest Thou? Can this [b]whom Thou hast honoured above me be my superior? If Thou wilt grant me respite till the Day of Resurrection,[1630] [a]I will most surely bring his descendants under my sway except a few.’[1631]
1630. By "resurrection" is here meant the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him. (close)
1631. Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates over good in the world. But the truth is the other way about. If, for example, all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous people. The fact that wickedness attracts such wide notice in itself constitutes a proof of the fact that human nature is innately good and recoils at even a slight touch of evil. It is, therefore, wrong to suppose that Satan has succeeded in carrying his threat into actual fact. (close)
English Five Volume Commentary
And he said, ‘What thinkest Thou? Can this [a]whom Thou hast honoured above me be my superior? If Thou wilt grant me respite till the Day of Resurrection, [b]I will most surely bring his descendants under my sway except a few.’[1992]
1992. Important Words:
ارءیتک (what thinkest thou?) is derived from رای i.e. he saw with the eyes and means, hast thou considered? tell thou me, tell me; thinkest thou? or what thinkest thou? (Lane). See also 10:51.
لاحتنکن (I will most surely bring under my sway) is derived from حنک. They say حنک الفرس i.e. he put a rope in the mouth of the horse. احتنک الجراد الارض means, the locusts ate what was upon the land and consumed its herbage. احتنکه means, (1) he put a rope in his mouth and led him; (2) he took the whole of his property; and (3) he gained the mastery over him. The Quranic expression لاحتنکن ذریته means, I will assuredly extirpate his progeny; or I will assuredly incline his progeny to obey me, or I will assuredly gain the mastery over his progeny (Lane & Aqrab).
Commentary:
By "resurrection" is here meant not the great Resurrection that is to take place after death but the time when believers will have achieved success and disbelievers met with discomfiture.
It may also mean the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates in the world. But the truth is quite the reverse. If all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. So is the case with other evils. A great majority of people in the world are disposed to be good and virtuous. They commit moral excesses only in the heat of passion. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous. The fact that wickedness attracts such wide notice in itself constitutes proof positive of the fact that human nature is innately good and recoils at even a slight touch of evil. It is therefore wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
The dialogue described here and in other verses of the Quran as having taken place between God and Satan never actually took place. It is only a representation of the state of things existing in the world. See also 2:35; 7:13-19 & 15:28-29. (close)
اُردو
اس نے کہا مجھے بتا تو سہی کہ کیا یہ وہ (چیز) ہے جسے تُو نے مجھ پر فضیلت دی ہے؟ اگر تُو مجھے قیامت کے دن تک مہلت دے دے تو میں ضرور اس کی نسلوں کو ہلاک کردوں گا سوائے چند ایک کے۔
اُردو تفسیر صغیر
(نیز) اس نے کہا (کہ اے اللہ! تو ہی مجھے) بتا کہ کیا یہ (میرا مطاع ہو سکتا) ہے جسے تو نے مجھ پر شرف دے دیا ہے اگر تو نے مجھے قیامت کے دن تک مہلت دی تو (مجھے تیری ہی ذات کی قسم ہے کہ) میں اس کی (تمام) اولاد کو قابو میں کرلوں گا۔ سوائے تھوڑے سے لوگوں کے (جنہیں تو بچالے) ۔
Français
Il dit : « Vois un peu ! Est-ce là celui que Tu as préféré à moi ? Si Tu voulais bien m’accorder un répit jusqu’au Jour de la Résurrection, très certainement je détruirais ses descendants, un petit nombre excepté. »
Español
Y dijo: “¿Qué piensas Tú? Éste es aquel a quien preferiste sobre mí. Si me concedes un respiro hasta el Día de la Resurrección, ciertamente pondré a sus descendientes bajo mi dominio, excepto a unos pocos”.
Deutsch
Er sprach (weiter): "Was dünket Dich? Dieser ist´s, den Du höher geehrt hast als mich! Willst Du mir Frist geben bis zum Tage der Auferstehung, so will ich gewisslich Gewalt erlangen über seine Nachkommen, bis auf wenige."
قَالَ اذۡہَبۡ فَمَنۡ تَبِعَکَ مِنۡہُمۡ فَاِنَّ جَہَنَّمَ جَزَآؤُکُمۡ جَزَآءً مَّوۡفُوۡرًا ﴿۶۴﴾
قَالَ ٱذۡهَبۡ فَمَن تَبِعَكَ مِنۡهُمۡ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمۡ جَزَآءٗ مَّوۡفُورٗا
English
He said, ‘Begone! and whoso shall follow thee from among them, Hell shall surely be the recompense of you all — an ample recompense.
English Short Commentary
[b]Allah said, ‘Begone! and whoso shall follow thee from among them, Hell shall surely be the recompense of you all—a full recompense;
English Five Volume Commentary
[a]He said, ‘Begone! and whoso shall follow thee from among them, Hell shall surely be the recompense of you all— an ample recompense.[1993]
1993. Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition. (close)
اُردو
اُس نے کہا جا! پس جو بھی ان میں سے تیری پیروی کرے گا تو یقیناً جہنّم تم سب کا پُورا پُورا بدلہ ہوگی۔
اُردو تفسیر صغیر
(اللہ نے) فرمایا‘ چل (دُور ہو) کیونکہ تیری بھی اور ان میں سے جو تیری پیروی کریں‘ (ان کی بھی) سزا جہنم ہے (اور یہ) پورا پورا بدلہ (ہے)
Français
Allāh dit : « Va-t’en ! Et quant à ceux d’entre eux qui te suivront, c’est l’Enfer qui sera assurément la récompense de vous tous – une ample récompense.
Español
Dijo: “¡Vete!: tú y quienes te sigan de entre ellos; el Infierno será en verdad la recompensa de todos vosotros, una abundante recompensa”;
Deutsch
Er sprach: "Fort mit dir! und wer von ihnen dir folgt, fürwahr, die Hölle soll euer aller Lohn sein, ein ausgiebiger Lohn.
وَ اسۡتَفۡزِزۡ مَنِ اسۡتَطَعۡتَ مِنۡہُمۡ بِصَوۡتِکَ وَ اَجۡلِبۡ عَلَیۡہِمۡ بِخَیۡلِکَ وَ رَجِلِکَ وَ شَارِکۡہُمۡ فِی الۡاَمۡوَالِ وَ الۡاَوۡلَادِ وَ عِدۡہُمۡ ؕ وَ مَا یَعِدُہُمُ الشَّیۡطٰنُ اِلَّا غُرُوۡرًا ﴿۶۵﴾
وَٱسۡتَفۡزِزۡ مَنِ ٱسۡتَطَعۡتَ مِنۡهُم بِصَوۡتِكَ وَأَجۡلِبۡ عَلَيۡهِم بِخَيۡلِكَ وَرَجِلِكَ وَشَارِكۡهُمۡ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِ وَعِدۡهُمۡۚ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا
English
‘And entice whomsoever of them thou canst, with thy voice, and urge against them thy horsemen and thy footmen and be their partner in wealth, and children, and make promises to them.’ And Satan promises them naught but deceit.
English Short Commentary
[c]‘And entice whomsoever of them thou canst with thy voice, and urge against them thy horsemen and thy footmen and share with them in wealth, and their children, and make promises to them.’[1632] [a]And Satan promises them naught but deceit.
1632. The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth. (close)
English Five Volume Commentary
[a]And entice whomsoever of them thou canst, with thy voice, and urge against them thy horsemen and thy footmen and be their partner in wealth, and children, and make promises to them.’ [b]And Satan promises them naught but deceit.[1994]
1994. Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth. (close)
اُردو
پس اپنی آواز سے ان میں سے جسے چاہے بہکا اور ان پر اپنے سوار اور پیادے چڑھا لا اور اموال میں اور اولاد میں ان کا شریک بن جا اور ان سے وعدے کر۔ اور شیطان دھوکے کے سوا ان سے کوئی وعدہ نہیں کرتا۔
اُردو تفسیر صغیر
اور (ہم نے کہا جا) ان میں سے جس پر تیرا بس چلے اسے اپنی آواز سے فریب دے کر (اپنی طرف) بلا اور اپنے سواروں اور پیادوں کو ان پر چڑھالا۔ اور (ان کے) مالوں اور اولادوں میں ان کا حصہ دار بن اور ان سے (جھوٹے) وعدے کر (اور پھر اپنی کوششوں کا نتیجہ دیکھ) اور شیطان جو وعدے بھی کرتا ہے فریب کی نیت ہی سے کرتا ہے۔
Français
Et séduis ceux d’entre eux que tu pourras, par ta voix, et envoie contre eux ta cavalerie et ton infanterie, et sois leur associé en biens et en enfants, et fais-leur des promesses. Et Satan ne leur promet que des tromperies.
Español
“Y seduce a quienes puedas de ellos con tu voz, y lanza contra ellos tus caballos y tus hombres y asóciate con ellos en la riqueza y en los hijos, y hazles promesas”. Mas Satanás no promete sino el engaño.
Deutsch
Und betöre nun von ihnen, wen du vermagst, mit deiner Stimme und treibe gegen sie dein Ross und deinen Fuß und sei ihr Teilhaber an Vermögen und Kindern und mache ihnen Versprechungen." – Und Satan verspricht ihnen nur Trug. –
اِنَّ عِبَادِیۡ لَیۡسَ لَکَ عَلَیۡہِمۡ سُلۡطٰنٌ ؕ وَ کَفٰی بِرَبِّکَ وَکِیۡلًا ﴿۶۶﴾
إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٞۚ وَكَفَىٰ بِرَبِّكَ وَكِيلٗا
English
As to My servants, thou shalt certainly have no power over them, and sufficient is thy Lord as a Guardian.
English Short Commentary
[b]As to My servants, thou shalt certainly have no power[1633] over them, and sufficient is thy Lord as a Guardian.
1633. Man is amenable to the enticements of Satan so long as he is not "resurrected," i.e. so long as his faith does not attain its full stature. (close)
English Five Volume Commentary
[a]As to My servants, thou shalt certainly have no power over them, and sufficient is thy Lord as a Guardian.[1995]
1995. Commentary:
The verse purports to say that man is amenable to the enticement of Satan so long as he is not "resurrected" i.e. as long as his faith does not attain its full stature. The verse also teaches man the secret of becoming safe from the attacks of Satan. It is that he should give himself up wholly to the care and protection of God and, instead of depending upon his own resources and efforts, should rely upon Him alone, for Satan can cause no harm to one who is under the guardianship of God. (close)
اُردو
یقیناً (جو) میرے بندے (ہیں) ان پر تجھے کوئی غلبہ نصیب نہ ہوگا اور تیرا ربّ ہی کارساز کے طور پر کافی ہے۔
اُردو تفسیر صغیر
جو میرے بندے ہیں‘ ان پر ہرگز تیرا تسلط نہیں (ہوسکتا) اور (اے میرے بندے)! تیرا رب کارسازی میں (تیرے لئے) کافی ہے۔
Français
Quant à Mes serviteurs, tu n’auras certainement aucun pouvoir sur eux, et ton Seigneur suffit comme Protecteur. »
Español
En cuanto a Mis siervos, ciertamente no tendrás poder sobre ellos, pues te basta tu Señor como Guardián.
Deutsch
Über Meine Diener aber wirst du gewiss keine Macht haben. Und dein Herr genügt als Beschützer.
رَبُّکُمُ الَّذِیۡ یُزۡجِیۡ لَکُمُ الۡفُلۡکَ فِی الۡبَحۡرِ لِتَبۡتَغُوۡا مِنۡ فَضۡلِہٖ ؕ اِنَّہٗ کَانَ بِکُمۡ رَحِیۡمًا ﴿۶۷﴾
رَّبُّكُمُ ٱلَّذِي يُزۡجِي لَكُمُ ٱلۡفُلۡكَ فِي ٱلۡبَحۡرِ لِتَبۡتَغُواْ مِن فَضۡلِهِۦٓۚ إِنَّهُۥ كَانَ بِكُمۡ رَحِيمٗا
English
Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is merciful toward you.
English Short Commentary
[c]Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is Ever-Merciful towards you.
English Five Volume Commentary
[b]Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is merciful toward you.[1996]
1996. Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India. (close)
اُردو
تمہارا ربّ وہ ہے جو تمہارے لئے سمندر میں کشتیاں چلاتا ہے تاکہ تم اُس کے فضلوں کی تلاش کرو۔ یقیناً وہ تمہارے حق میں بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
(اور اے میرے بندو)! تمہارا رب (تو) وہ ہے جو تمہارے لئے کشتیوں کو سمندر میں چلاتا ہے تا کہ تم اس کے فضل کو ڈھونڈو۔ وہ یقیناً تم پر باربار رحم کرنے والا ہے۔
Français
Votre Seigneur est Celui Qui fait voguer pour vous les navires sur la mer, afin que vous puissiez rechercher quelque munificence de Sa part. Assurément, Il est Miséricordieux envers vous.
Español
Vuestro Señor es Quien os conduce los buques por el mar, para que busquéis de Su magnanimidad. En verdad, Él es Misericordioso con vosotros.
Deutsch
Euer Herr ist es, Der die Schiffe auf dem Meere für euch treibt, auf dass ihr nach Seiner Gnade trachten möget. Fürwahr, Er ist gegen euch barmherzig.