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.
وَ اِذَا مَسَّکُمُ الضُّرُّ فِی الۡبَحۡرِ ضَلَّ مَنۡ تَدۡعُوۡنَ اِلَّاۤ اِیَّاہُ ۚ فَلَمَّا نَجّٰٮکُمۡ اِلَی الۡبَرِّ اَعۡرَضۡتُمۡ ؕ وَ کَانَ الۡاِنۡسَانُ کَفُوۡرًا ﴿۶۸﴾
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِي ٱلۡبَحۡرِ ضَلَّ مَن تَدۡعُونَ إِلَّآ إِيَّاهُۖ فَلَمَّا نَجَّىٰكُمۡ إِلَى ٱلۡبَرِّ أَعۡرَضۡتُمۡۚ وَكَانَ ٱلۡإِنسَٰنُ كَفُورًا
English
And when harm touches you on the sea, all those whom you call upon, except Him, become lost to you. But when He brings you safe to land, you turn aside; and man is very ungrateful.
English Short Commentary
[d]And when harm touches you on the sea, all those whom you call upon, except Him, are lost to you. But when He brings you safe to land, you turn aside; and man is very ungrateful.[1634]
1634. Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever. (close)
English Five Volume Commentary
[a]And when harm touches you on the sea, all those whom you call upon, except Him, become lost to you. But when He brings you safe to land, you turn aside; and man is very ungrateful.[1997]
1997. Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity. (close)
اُردو
اور جب تمہیں سمندر میں کوئی تکلیف پہنچتی ہے تو اُس کے سوا ہر وہ ذات جسے تم بلاتے ہو ساتھ چھوڑ جاتی ہے۔ پھر جب وہ تمہیں خشکی کی طرف بچا کر لے جاتا ہے تو تم (اُس سے) اِعراض کرتے ہو۔ اور انسان بہت ہی ناشکرا ہے۔
اُردو تفسیر صغیر
اور جب سمندر میں (طغیانی پیدا ہونے کی وجہ سے) تمہیں تکلیف پہنچے تو اس کے سوا (دوسرے وجود) جن کو تم پکارتے ہو (تمہارے ذہنوں سے) غائب ہو جاتے ہیں۔ پھر جب وہ تمہیں بچا کر خشکی پر لاتا ہے تو تم (اس کی طرف سے) اعراض کر لیتے ہو اور انسان بہت ہی ناشکر گذار ہے۔
Français
Et quand le malheur vous touche en mer, tous ceux que vous invoquez, sauf Lui, sont perdus pour vous. Mais quand Il vous ramène sains et saufs à terre, vous vous détournez ; et l’homme est très ingrat.
Español
Y cuando os azota la adversidad en el mar, todos aquellos a quienes invocáis, excepto Él, desaparecen para vosotros. Pero cuando Él os lleva seguros a tierra, os apartáis; pues el hombre es muy desagradecido.
Deutsch
Und wenn euch auf dem Meere ein Unheil trifft: verloren sind jene, die ihr anruft statt Ihn. Hat Er euch aber ans Land gerettet, dann kehrt ihr euch ab, denn der Mensch ist undankbar.
اَفَاَمِنۡتُمۡ اَنۡ یَّخۡسِفَ بِکُمۡ جَانِبَ الۡبَرِّ اَوۡ یُرۡسِلَ عَلَیۡکُمۡ حَاصِبًا ثُمَّ لَا تَجِدُوۡا لَکُمۡ وَکِیۡلًا ﴿ۙ۶۹﴾
أَفَأَمِنتُمۡ أَن يَخۡسِفَ بِكُمۡ جَانِبَ ٱلۡبَرِّ أَوۡ يُرۡسِلَ عَلَيۡكُمۡ حَاصِبٗا ثُمَّ لَا تَجِدُواْ لَكُمۡ وَكِيلًا
English
Do you then feel secure that He will not cause you to sink in the side of the land or send against you a violent sandstorm and then you will find no guardian for yourselves?
English Short Commentary
[e]Do you then feel secure that He will not cause you to sink in the earth on the side of the shore or send against you a violent sandstorm and then you will find no guardian for yourselves?
English Five Volume Commentary
[b]Do you then feel secure that He will not cause you to sink in the side of the land or send against you a violent sandstorm and then you will find no guardian for yourselves?[1998]
1998. Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging? (close)
اُردو
پس کیا تم اس بات سے امن میں ہو کہ وہ تمہیں خشکی کے کنارے لے جاکر دھنسا دے یا تم پر تیز جھکّڑ چلائے پھر تم اپنے لئے کوئی کارساز نہ پاؤ۔
اُردو تفسیر صغیر
کیا پھر تم (یہ سمجھتے ہو کہ تم) اس بات سے بالکل امن میں ہو کہ وہ (یاتو) تمہیں خشکی کے کنارہ پر (زمین میں) دھنسا دے یا تم پر سنگریزے نازل کرے اور پھر تم اپنا کوئی کارساز (اور چارہ گر) نہ پاٶ۔
Français
Vous sentez-vous donc assurés qu’Il ne vous engloutirapas par un glissement de terrain, ou n’enverra pas contre vous une violente tempête de sable, et alors vous ne trouveriez pour vous-mêmes aucun protecteur ?
Español
¿Estáis seguros de que Él no hará que os hundáis cerca de la tierra o enviará contra vosotros una violenta tormenta de arena, sin que entonces podáis encontrar protector?
Deutsch
Fühlt ihr euch denn sicher davor, dass Er euch nicht auf dem Festland vernichten oder einen heftigen Wind gegen euch senden wird, (so dass) ihr dann keinen Beschützer für euch findet?
اَمۡ اَمِنۡتُمۡ اَنۡ یُّعِیۡدَکُمۡ فِیۡہِ تَارَۃً اُخۡرٰی فَیُرۡسِلَ عَلَیۡکُمۡ قَاصِفًا مِّنَ الرِّیۡحِ فَیُغۡرِقَکُمۡ بِمَا کَفَرۡتُمۡ ۙ ثُمَّ لَا تَجِدُوۡا لَکُمۡ عَلَیۡنَا بِہٖ تَبِیۡعًا ﴿۷۰﴾
أَمۡ أَمِنتُمۡ أَن يُعِيدَكُمۡ فِيهِ تَارَةً أُخۡرَىٰ فَيُرۡسِلَ عَلَيۡكُمۡ قَاصِفٗا مِّنَ ٱلرِّيحِ فَيُغۡرِقَكُم بِمَا كَفَرۡتُمۡ ثُمَّ لَا تَجِدُواْ لَكُمۡ عَلَيۡنَا بِهِۦ تَبِيعٗا
English
Or, do you feel secure that He will not send you back therein a second time, and then send against you as a storm-blast, and drown you because of your disbelief? You will then find therein no helper for yourselves against Us.
English Short Commentary
Or, do you feel secure that He will not send you back therein a second time, and [a]then send against you a storm-blast, and drown you because of your disbelief? You will then find therein no helper for yourselves against Us.
English Five Volume Commentary
Or, do you feel secure that He will not send you back therein a second time, and [a]then send against you as a storm-blast, and drown you because of your disbelief; you will then find therein no helper for yourselves against Us.[1999]
1999. Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet. (close)
اُردو
یا کیا تم امن میں ہو کہ وہ تمہیں اسی میں دوبارہ لَوٹا دے اور پھر تم پر تند و تیز ہوائیں چلائے اور تمہیں تمہاری ناشکریوں کی وجہ سے غرق کردے۔ پھر تم ہمارے خلاف اپنی خاطر اس کا کوئی بدلہ لینے والا نہ پاؤ۔
اُردو تفسیر صغیر
یا تم اس بات سے بے خوف ہو کہ وہ تمہیں (پھر) دوسری بار اس (سمندر) میں لوٹا لائے اور تم پر ایک تند ہوا چھوڑدے اور تمہارے کفر کی وجہ سے تمہیں غرق کر دے (اور) پھر اس (عذاب) پر تم ہمارے خلاف اپنا کوئی مددگار نہ پاٶ۔
Français
Ou, vous sentez-vous assurés qu’Il ne vous y renverra pas une seconde fois, et n’enverra pas contre vous un vent tempétueux, et ne vous noiera pas à cause de votre manque de foi ? Vous n’y trouverez alors pour vous-mêmes aucun protecteur contre Nous.
Español
¿O estáis seguros de que no os devolverá allí una segunda vez, enviando entonces contra vosotros un huracán que os haga naufragar por vuestra incredulidad? Allí no encontraréis entonces quien os socorra contra Nosotros.
Deutsch
Oder fühlt ihr euch sicher davor, dass Er euch nicht noch ein zweites Mal dorthin zurückschickt und einen Sturmwind gegen euch entsendet und euch ertrinken lässt für euren Unglauben? Ihr werdet dann darauf keinen Helfer finden für euch wider Uns.
وَ لَقَدۡ کَرَّمۡنَا بَنِیۡۤ اٰدَمَ وَ حَمَلۡنٰہُمۡ فِی الۡبَرِّ وَ الۡبَحۡرِ وَ رَزَقۡنٰہُمۡ مِّنَ الطَّیِّبٰتِ وَ فَضَّلۡنٰہُمۡ عَلٰی کَثِیۡرٍ مِّمَّنۡ خَلَقۡنَا تَفۡضِیۡلًا ﴿٪۷۱﴾
۞وَلَقَدۡ كَرَّمۡنَا بَنِيٓ ءَادَمَ وَحَمَلۡنَٰهُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلۡنَٰهُمۡ عَلَىٰ كَثِيرٖ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلٗا
English
Indeed, We have honoured the children of Adam, and carried them by land and sea, and given them of good things and exalted them far above many of those whom We have created.
English Short Commentary
Indeed, We have honoured the children of Adam,[1635] and We carry them by land and sea,[1635A] and provide them with good things and have exalted them far above many of those whom We have created.[1635B]
1635. God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea. (close)
1635A. The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging. (close)
1635B. As a class man, being God’s vicegerent on earth, is superior to all other creation. (close)
English Five Volume Commentary
Indeed, We have honoured the children of Adam, and carried them by land and sea, and given them of good things and exalted them far above many of those whom We have created.[2000]
2000. Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation. (close)
اُردو
اور یقیناً ہم نے ابنائے آدم کو عزت دی اور انہیں خشکی اورتری میں سواری عطا کی اور انہیں پاکیزہ چیزوں میں سے رزق دیا اور اکثر چیزوں پر جو ہم نے پیدا کیں انہیں بہت فضیلت بخشی۔
اُردو تفسیر صغیر
اور ہم نے بنی آدم کو (بہت) شرف بخشا ہے اور ان کے لئے خشکی اور تری میں سواری کا سامان پیدا کیا ہے اور انہیں پاکیزہ چیزوں سے رزق دیا ہے اور جو مخلوق ہم نے پیدا کی ہے اس میں سے ایک کثیر حصہ پر ہم نے انہیں بڑی فضیلت دی ہے۔
Français
Et, en vérité, Nous avons honoré les enfants d’Adam, et les avons transportés sur terre et sur mer, et Nous les avons approvisionnés en de bonnes choses, et les avons élevés grandement au-dessus de beaucoup de ceux que Nous avons créés.
Español
En verdad, hemos honrado a los hijos de Adán, llevándolos por tierra y por mar; les dimos cosas buenas y los ensalzamos muy por encima de muchos de los que hemos creado.
Deutsch
Wir haben doch wahrlich die Kinder Adams geehrt und sie über Land und Meer getragen und sie versorgt mit guten Dingen und sie ausgezeichnet, eine Auszeichnung vor jenen vielen, die Wir geschaffen.
یَوۡمَ نَدۡعُوۡا کُلَّ اُنَاسٍۭ بِاِمَامِہِمۡ ۚ فَمَنۡ اُوۡتِیَ کِتٰبَہٗ بِیَمِیۡنِہٖ فَاُولٰٓئِکَ یَقۡرَءُوۡنَ کِتٰبَہُمۡ وَ لَا یُظۡلَمُوۡنَ فَتِیۡلًا ﴿۷۲﴾
يَوۡمَ نَدۡعُواْ كُلَّ أُنَاسِۭ بِإِمَٰمِهِمۡۖ فَمَنۡ أُوتِيَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَأُوْلَـٰٓئِكَ يَقۡرَءُونَ كِتَٰبَهُمۡ وَلَا يُظۡلَمُونَ فَتِيلٗا
English
Remember the day when We shall summon every people with their Leader. Then whoso shall be given his book in his right hand — such will read their book, and they will not be wronged a whit.
English Short Commentary
Call to mind the day when We shall summon every people with their Leader. [b]Then whoso shall be given his book in his right hand[1636]—such will read their book eagerly and they will not be wronged a whit.
1636. The right hand is a symbol of blessing while the left is that of punishment. Also in the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. Giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a favourable and blessed record. Again, the right hand signifies strength and power (69:46). The holding by believers of their records in their right hands is meant to signify that they had taken hold of virtue with strength and resolution, while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal. (close)
English Five Volume Commentary
Remember the day when We shall summon every people with their Leader. [a]Then whoso shall be given his book in his right hand—such will read their book and they will not be wronged a whit.[2001]
2001. Commentary:
The word امام (Leader) here means a spiritual Leader or a Prophet. On the Day of Judgement every people will be summoned along with their Prophet, for he will have to render an account of how he discharged his divine mission and how his people received and treated his Message (4:42; 16:85, 90; Bukhari, Kitabut-Tafsir).
According to Islam the right hand is a symbol of blessing while the left is a symbol of punishment. In the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. The giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a good and favourable record.
A certain preference for the right hand is a trait common among all races. Medical science has established the fact that the right hand of man is comparatively stronger than the left. Various explanations for this phenomenon have been offered by scientists, some of which are based on psycho-physics and others on social habits. At any rate among normal men the percentage of left-handed persons has been found to vary from 4 to 8, while among the mentally defective the percentage is much higher (Enc. Brit., 14th Edition, under Handedness).
It may well be concluded from these facts that the right hand is better suited for the performance of work than the left. So it is quite reasonable to regard the right arm as the symbol of strength. The receiving by believers of the records of works in their right hands may therefore be understood to point to the fact that they were industrious, diligent and self-sacrificing, while the receiving by disbelievers of their records in their left hands would signify that they were slow, lazy and selfish, the left hand being symbolic of weakness.
Moreover, the right hand is reserved for doing works which are generally regarded as clean while the left hand is reserved for unclean works. Thus the holding by believers of their records in their right hands would signify that their works were good and pure and the works of disbelievers were unclean and dirty as they would hold their records in their left hands.
According to some commentators of the Quran the word یمین (right hand) also signifies strength and power (69:46). According to this sense of the word the holding by believers of their records in their right hands would signify that they had taken hold of virtue with strength and resolution while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal.
The word یمین (right hand) also means a blessed thing as in the hadith کلتا یدی ربی یمین i.e. both the hands of my Lord are full of blessings. (Bihar, vol. 2, p. 503). In this sense the words, "whoso shall be given his book in his right hand" would symbolize that the believers’ record would be a blessed one.
The words, such will read their book, only point to a common habit of man. The possessor of a good record naturally reads it again and again while he whose record is bad conceals it and avoids reading it. See also v. 15 above. For the word فتیلا (a whit) see 4:50. (close)
اُردو
وہ دن (یاد کرو) جب ہم ہر قوم کو اُس کے امام کے حوالے سے بلائیں گے۔ پس جس کو اُس کا اعمال نامہ اُس کے دائیں ہاتھ میں دیا جائے گا تو یہی وہ لوگ ہوں گے جو اپنا اعمال نامہ پڑھیں گے اور وہ ایک تاگے کے برابر بھی ظلم نہیں کئے جائیں گے۔
اُردو تفسیر صغیر
اور (اس دن کو یاد کرو) جس دن ہم ہر ایک گروہ کو ان کے پیشوا سمیت بلائیں گے پھر جن کے دائیں ہاتھ میں ان (کے اعمال) کی کتاب دی جائے گی‘ وہ (بڑے شوق سے) اپنی کتاب کو پڑھیں گے اور ان پر ذرہ بھر (بھی) ظلم نہیں کیا جائے گا۔
Français
Rappellez le jour où Nous convoquerons chaque peuple avec son chef. Alors ceux à qui leur livre leur sera donné dans la main droite – ceux-là liront leur livre, et ils ne seront point lésés.
Español
Acuérdate del día en el que convoquemos a cada hombre con su Jefe. Entonces, a quienes se les entregue el libro en su mano derecha ésos leerán su libro y no serán defraudados en lo más mínimo.
Deutsch
(Gedenke) des Tags, da Wir ein jedes Volk mit seinem Führer vorladen werden. Wer dann sein Buch in seine Rechte empfangen wird, diese werden ihr Buch verlesen und nicht ein Jota Unrecht werden sie leiden.
وَ مَنۡ کَانَ فِیۡ ہٰذِہٖۤ اَعۡمٰی فَہُوَ فِی الۡاٰخِرَۃِ اَعۡمٰی وَ اَضَلُّ سَبِیۡلًا ﴿۷۳﴾
وَمَن كَانَ فِي هَٰذِهِۦٓ أَعۡمَىٰ فَهُوَ فِي ٱلۡأٓخِرَةِ أَعۡمَىٰ وَأَضَلُّ سَبِيلٗا
English
But whoso is blind in this world will be blind in the Hereafter, and even more astray from the way.
English Short Commentary
[a]But whoso is blind in this world shall be blind in the Hereafter,[1637] and even more astray from the way.
1637. Those, who do not make proper use of their spiritual eyes in this world, would remain deprived of spiritual sight in the life to come. The Qur’an speaks of those who do not ponder over the Signs of God and do not benefit by them as "blind." Such men will remain spiritually blind in the next life also. (close)
English Five Volume Commentary
[a]But whoso is blind in this world will be blind in the Hereafter, and even more astray from the way.[2002]
2002. Commentary:
The verse means to say that those who do not make proper use of their spiritual eyes in this world would remain deprived of spiritual sight in the life to come. The Quran speaks of those who do not ponder over the Signs of God and do not benefit by them as "blind." Such men will remain blind in the next life also, i.e. they would not be able to see God with their spiritual eyes. The verse does not refer to any physical blindness because the human soul will shed its physical tabernacle here and men will rise on the Judgement Day free from all physical maladies and ailments. See also 6:106. (close)
اُردو
اور جو اِسی دنیا میں اندھا ہو وہ آخرت میں بھی اندھا ہوگا اور راہ کے اعتبار سے سب سے زیادہ بھٹکاہوا۔
اُردو تفسیر صغیر
اور جو اس (دنیا) میں اندھا رہے گا وہ آخرت میں (بھی) اندھا ہوگا اور (اسی طرح وہ) اپنے (طور اور) طریق میں سب سے بڑھ کر بھٹکا ہوا ہوگا۔
Français
Mais quiconque est aveugle dans ce monde sera aveugle dans l’au-delà, et encore plus égaré de la voie.
Español
Pero quien sea ciego en este mundo, será ciego en el Más Allá, incluso más extraviado del camino.
Deutsch
Wer aber blind ist in dieser Welt, der wird auch im Jenseits blind sein und weit abirrend vom Weg.
وَ اِنۡ کَادُوۡا لَیَفۡتِنُوۡنَکَ عَنِ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ لِتَفۡتَرِیَ عَلَیۡنَا غَیۡرَہٗ ٭ۖ وَ اِذًا لَّاتَّخَذُوۡکَ خَلِیۡلًا ﴿۷۴﴾
وَإِن كَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ لِتَفۡتَرِيَ عَلَيۡنَا غَيۡرَهُۥۖ وَإِذٗا لَّٱتَّخَذُوكَ خَلِيلٗا
English
And they had well-nigh caused thee severest affliction on account of what We have revealed to thee, that thou mightest invent against Us something other than that; and then they would have certainly taken thee for a special friend.
English Short Commentary
[b]And they had well-nigh caused thee severest affliction on account of what We have revealed to thee that thou mightest forge against Us something other than that;[1638] and then they would have certainly taken thee for a special friend.
1638. Disbelievers were determined to put the Holy Prophet to great hardship on account of the Teaching which had been revealed to him so that they might compel him to alter it and devise other than the one embodied in the Qur’an. It is to these evil designs of disbelievers and their complete failure in getting them carried out that reference has been made in this verse. (close)
English Five Volume Commentary
[a]And they had well-nigh caused thee severest affliction on account of what We have revealed to thee that thou mightest invent against Us something other than that; and then they would have certainly taken thee for a special friend.[2003]
2003. Important Words:
عن (on account of). As a preposition it denotes transition, a compensation, superiority and a cause. It is synonymous with بand من and بعد denotes the meaning of فی etc. (Lane).
Commentary:
The verse means to say that disbelievers were determined to put the Holy Prophet to great hardship on account of the teachings which had been revealed to him so that they might compel him to alter them and devise others than those embodied in the Quran. But they failed in their purpose. This chapter was revealed when the Holy Prophet was about to leave for Medina. Disbelievers, having failed in all their evil designs to nip Islam in the bud, had made up their minds to make a last attempt to imprison the Holy Prophet, to expel him ignominiously from Mecca or in the last resort to kill him; but they failed in all their evil designs and plans. It is to these evil designs of disbelievers and their complete failure in carrying them out that reference has been made in this verse; and to take the verse to mean that the Prophet showed weakness in respect of his great Mission is obviously impossible. The verse thus refers to the designs and intentions of disbelievers with regard to the Holy Prophet and not to any actual or potential act of weakness on his part. The state of mind of disbelievers depicted in the words, then they would have certainly taken thee for a special friend, took concrete form when they once went in a deputation to the Prophet’s uncle, Abu Talib, and proposed to him that if his nephew would only refrain from criticizing their idols, they would make him their leader and chief. See also 8:31. (close)
اُردو
اور قریب تھا کہ وہ تجھے اس کے بارہ میں جو ہم نے تیری طرف وحی کی ہے فتنہ میں مبتلا کر دیتے تاکہ تو اس کے سوا کچھ اَور ہمارے خلاف گھڑ لیتا تب وہ ضرور بلاتاخیر تجھے دوست بنا لیتے۔
اُردو تفسیر صغیر
اور قریب تھا کہ اس (کلام) کی وجہ سے جو ہم نے تجھ پر وحی سے نازل کیا ہے وہ تجھے (سخت سے سخت) عذاب میں مبتلا کرتے تا کہ تو (ان سے ڈر کر) اس (کلام) کے سوا کچھ اور (کلام اپنے پاس سے) بنا کر ہماری طرف منسوب کردے اور (اگر تو ایسا کرتا تو) اس صورت میں وہ یقیناً تجھے (اپنا) گہرا دوست بنا لیتے۔
Français
Et assurément ils étaient sur le point de te causer des afflictions profondes à cause de ce que Nous t’avons révélé, afin que tu inventes contre Nous quelque chose d’autre que cela ; et alors ils t’auraient certainement pris pour ami.
Español
Mas estuvieron a punto de causarte la más grave aflicción en razón de lo que Te revelamos, para que inventaras contra Nosotros algo distinto a eso; y ciertamente entonces te habrían considerado un amigo especial.
Deutsch
Sie hätten dich beinahe in schwere Bedrängnis gebracht um dessentwillen, was Wir dir offenbarten, damit du etwas anderes wider Uns erdichten möchtest; und dann hätten sie dich gewiss zum Freund genommen.