وَ نُنَزِّلُ مِنَ الۡقُرۡاٰنِ مَا ہُوَ شِفَآءٌ وَّ رَحۡمَۃٌ لِّلۡمُؤۡمِنِیۡنَ ۙ وَ لَا یَزِیۡدُ الظّٰلِمِیۡنَ اِلَّا خَسَارًا ﴿۸۳﴾
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٞ وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارٗا
English
And We are gradually revealing of the Qur’an that which is a healing and a mercy to the believers; but it only adds to the loss of the wrongdoers.
English Short Commentary
And [b]We gradually reveal of the Qur’an that which is a healing and a mercy to the believers; but it only adds to the loss of the wrongdoers.
English Five Volume Commentary
And [a]We are gradually revealing of the Quran that which is a healing and a mercy to the believers; but it only adds to the loss of the wrongdoers.[2012]
2012. Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers. (close)
اُردو
اور ہم قرآن میں سے وہ نازل کرتے ہیں جو شفاءہے اور مومنوں کے لئے رحمت ہے اور وہ ظالموں کو گھاٹے کے سوا کسی اور چیز میں نہیں بڑھاتا۔
اُردو تفسیر صغیر
اور ہم قرآن میں آہستہ آہستہ وہ (تعلیم) اتار رہے ہیں جو مومنوں کے لئے (تو) شفا اور رحمت (کا موجب) ہے اور ظالموں کو صرف خسارہ میں بڑھاتی ہے۔
Français
Et Nous révélons graduellement du Coran ce qui est une guérison et une miséricorde pour les croyants ; mais il ne fait qu’augmenter la perte des injustes.
Español
Y estamos revelando gradualmente el Corán, que es curación y misericordia para los creyentes; aunque no hace más que aumentar la pérdida de los inicuos.
Deutsch
Wir senden vom Qur-ân (allmählich) das hinab, was Heilung ist und Barmherzigkeit für die Gläubigen; den Ungerechten aber mehrt es nur den Schaden.
وَ اِذَاۤ اَنۡعَمۡنَا عَلَی الۡاِنۡسَانِ اَعۡرَضَ وَ نَاٰ بِجَانِبِہٖ ۚ وَ اِذَا مَسَّہُ الشَّرُّ کَانَ یَــُٔوۡسًا ﴿۸۴﴾
وَإِذَآ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَٰنِ أَعۡرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسٗا
English
And when We bestow favour on man, he turns away and goes aside; and when evil touches him, he gives himself up to despair.
English Short Commentary
And when We bestow favour on man, he turns away and goes aside; and when evil touches him, he gives himself up to despair.
English Five Volume Commentary
[a]And when We bestow favour on man, he turns away and goes aside; and when evil touches him, he gives himself up to despair.[2013]
2013. Commentary:
The verse means to say that Muslims were subjected to tortures and suffered all sorts of hardships for thirteen long years, but they bore them with fortitude and patience. The case of disbelievers, however, is different. When their turn came to be visited with Divinepunishment they would give way to despair, because they had no faith in God. (close)
اُردو
اور جب ہم انسان پر انعام کرتے ہیں تو وہ اعراض کرتا ہے اور اپنا پہلو کتراتے ہوئے پرے ہٹ جاتا ہے اور جب اسے کوئی شر پہنچے تو سخت مایوس ہوجاتاہے۔
اُردو تفسیر صغیر
اور جب ہم انسان پر انعام کریں تو وہ روگردان ہو جاتا ہے اور اپنے پہلو کو (اس سے) دور کر لیتا ہے اور جب اسے تکلیف پہنچے تو وہ بہت ہی مایوس ہو جاتا ہے۔
Français
Et quand Nous accordons des faveurs à l’homme, il se détourne et repliant sur lui-même, il s’éloigne ; et quand le mal le touche, il se laisse aller au désespoir.
Español
Cuando concedemos favores al hombre, se aparta y nos da de lado; mas cuando lo azota la adversidad, se entrega a la desesperación.
Deutsch
Und wenn Wir dem Menschen Gnade erweisen, wendet er sich ab und geht beiseite; wenn ihn aber ein Übel trifft, gibt er sich der Verzweiflung hin.
قُلۡ کُلٌّ یَّعۡمَلُ عَلٰی شَاکِلَتِہٖ ؕ فَرَبُّکُمۡ اَعۡلَمُ بِمَنۡ ہُوَ اَہۡدٰی سَبِیۡلًا ﴿٪۸۵﴾
قُلۡ كُلّٞ يَعۡمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمۡ أَعۡلَمُ بِمَنۡ هُوَ أَهۡدَىٰ سَبِيلٗا
English
Say, ‘Everyone acts according to his own way, and your Lord knows full well who is best guided.’
English Short Commentary
Say, ‘Everyone acts according to his own way,[1646] [a]and your Lord knows well who is best guided.’
1646. The words, ‘Ala Shakilati-hi, mean, according to his own motives; way of thinking; aims and purposes. (close)
English Five Volume Commentary
Say, ‘Everyone acts according to his own way, [b]and your Lord knows well who is best guided.’[2014]
2014. Important Words:
شاکلته (his own way). شاکلة is the feminine of شاکل which is synonymous with شکل (shaklun) which is the infinitive noun from شکل (shakala). It means, a likeness or resemblance; shape, form or form of a thing. They say ھذا علی شاکلة ابیه i.e. this is according to the likeness of his father. شاکلة also and more commonly means, a particular way, cause, mode or manner of acting or conduct; direction, side; motive, intention or purpose; creed; etc. The Quranic expression کل یعمل علی شاکلته means, everyone acts according to his particular way (Lane & Aqrab).
Commentary:
Every man acts according to his own motives, way of thinking, aims and purposes. The aim and object of disbelievers is to attain worldly gains. Therefore when they suffer a worldly loss they give themselves up to despair. But a believer’s whole aim in life is to win God’s pleasure, so the loss of worldly wealth leaves him unperturbed. He faces all trials and hardships with a brave heart. The verse means to say that God treats men according to their motives and intentions. He takes into consideration not only the actions of man but also his intentions and motives. As all the efforts of disbelievers are for this world, they do not deserve to be the recipients of God’s help and favour. This and the preceding verse apply as much to the Jews as to the idolaters of Mecca. (close)
اُردو
تُو کہہ دے کہ ہر ایک اپنی جِبِلّت کے مطابق عمل کرتا ہے۔ پس تمہارا ربّ اسے سب سے زیادہ جاننے والا ہے جو رستے کے اعتبار سے سب سے زیادہ صحیح ہے۔
اُردو تفسیر صغیر
تو (انہیں) کہہ (کہ ہم میں سے) ہر ایک (فریق) اپنے (اپنے) طریق پر عمل کر رہا ہے پس (اپنے رب پر ہی فیصلہ چھوڑ دو کیونکہ) تمہارا رب اسے جو زیادہ صحیح راستہ پر ہے بہتر جانتا ہے (اس لئے اس کا فیصلہ سچے کی سچائی کو ضرور روشن کر دے گا)
Français
Dis : « Chacun agit selon sa façon, et votre Seigneur connait mieux que quiconque qui est le mieux guidé en ce qui concerne la voie. »
Español
Diles: “Cada cual actúa según su propia forma, y tu Señor sabe muy bien quién está rectamente guiado”.
Deutsch
Sprich: "Ein jeder handelt nach seiner Weise, und euer Herr weiß am besten, wessen Weg der beste ist."
وَ یَسۡـَٔلُوۡنَکَ عَنِ الرُّوۡحِ ؕ قُلِ الرُّوۡحُ مِنۡ اَمۡرِ رَبِّیۡ وَ مَاۤ اُوۡتِیۡتُمۡ مِّنَ الۡعِلۡمِ اِلَّا قَلِیۡلًا ﴿۸۶﴾
وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّي وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلٗا
English
And they ask thee concerning the soul. Say, ‘The soul is by the command of my Lord; and of the knowledge thereof you have been given but a little.’
English Short Commentary
And they ask thee concerning the soul.[1647] Say, ‘The soul has been created by the command of my Lord; and of the knowledge thereof you have been given but a little.
1647. In the period of their spiritual decline and decadence the Jews seem to have come to dabble in occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help to confute the Holy Prophet, they suggested that they (the Meccan idolaters) should question him about the human soul. The Qur’an answers them by the verse under comment by saying that the soul derives its powers from the command of God and anything else that is claimed to be acquired by the so-called spiritual exercises and magical art is all humbug. The question regarding the nature of the human soul is reported to have been first put to the Holy Prophet at Mecca by the Quraish and then, according to ‘Abdullah bin Mas‘ud, by the Jews at Medina. The soul has been described here as something created by the direct command of God. According to the Qur’an all creation falls under two categories: (1) Original creation which is brought about without the aid or help of any substance or matter previously created. (2) Subsequent creation which is brought about with the aid and help of the means and matter previously created. The former kind of creation falls under the category of Amr (lit. command) for which see 2:118, and the latter is known as Khalq (lit. creating). The human soul belongs to the first category.
The word Ruh also means, Divine revelation (Lane). The context seems to support this meaning. (close)
English Five Volume Commentary
And they ask thee concerning the soul. Say, ‘The soul is by the command of my Lord; and of the knowledge thereof you have been given but a little.’[2015]
2015. Commentary:
Various meanings have been assigned to the word روح (soul) by scholars of different schools of Muslim religious thought. According to some of the commentators it applies to all angels; according to others it means only the angel to whom is entrusted the task of the creation of the world; yet others think that it particularly applies to the Archangel Gabriel.
Some scholars, however, are of the view that الروح means the word of God, while some others take it as applying to the Quran. But the most appropriate meaning of this word is "the human soul."
The question regarding the nature of the human soul was first put to the Holy Prophet at Mecca by some of the Meccan idolaters, probably at the instance of the Jews of Medina, when the news reached the latter that he had claimed to be a Divine Prophet. In reply the Prophet recited to them the present verse. When, however, he came to Medina the question appears again to have been put to him by the Jews and he must naturally have recited to them the same verse, thus giving rise to the wrong notion held by some traditionalists that this verse was revealed in Medina or that, after having been first revealed at Mecca, it was again revealed at Medina. The fact is that it was only revealed once and that was at Mecca.
As stated above, the most appropriate meaning of the word الروح is the human soul. The soul has been described here as something created by the direct command of God. As a matter of fact according to the Quran all creation falls under two categories: (1) Original creation which is brought about without the aid or help of any substance or matter previously created. (2) Subsequent creation which is brought about with the aid and help of means and matter previously created. The former kind of creation falls under the category of امر (lit. command) for which see 2:118, and the latter is known as خلق (lit. creating). In this verse we are told that the human soul belongs to the first category.
In the period of their spiritual decadence the Jews seem to have come to dabble in spiritualism and occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. They had come to believe in magic and so-called spiritual practices. These occult practices appeared to have exercised great influence on them. It appears that the Jews started taking interest in magic and occult practices in the time of the Prophet David. These practices became very popular with them in the time of Jesus. According to Philo and the well-known Jewish writer, Josephus, the Essenes in the time of Jesus greatly indulged in these practices and by a life of renunciation they had greatly developed this art. The Quran also refers to the Jewish counterparts of the modern spiritualists in 72:8-10. References to black and white magic may also be found in the books of the Old and New Testaments. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help in confuting the Prophet they suggested that they (the Meccan idolaters) should enquire of him regarding the powers and attributes of the human soul. The Quran answers this inquiry in the verse under comment by saying that the perfect soul derives its powers from the command of God and anything else that is claimed to be acquired by so-called spiritual exercises and magical arts is all meaningless. It may be added that by الروح is particularly meant the perfect soul. That the knowledge acquired by so-called spiritual exercises and by their professed communication with the dead carries little weight has often been demonstrated by the fact that the information claimed to be furnished by departed souls to different mediums regarding the next world always varies.
The question of the powers and attributes of the human soul is of more than local importance, inasmuch as it had not only agitated the minds of the Medinite Jews of the Prophet’s time but has also agitated those of Hindu Yogis, Theosophists and Spiritualists in our own time. Taking الروح in its general sense the verse would mean that the human soul is as much the creation of God as the human body. (close)
اُردو
اور وہ تجھ سے روح کے متعلق سوال کرتے ہیں۔ تُو کہہ دے کہ روح میرے ربّ کے حکم سے ہے اور تمہیں معمولی علم کے سوا کچھ نہیں دیا گیا۔
اُردو تفسیر صغیر
اور وہ تجھ سے روح کے متعلق سوال کرتے ہیں تو (انہیں) کہہ (کہ) روح میرے رب کے حکم سے (پیدا ہوئی) ہے اور تمہیں (اس کے متعلق) علم سے کم ہی (حصہ) دیا گیا ہے۔
Français
Et ils t’interrogent sur l’âme. Dis : « L’âme a été créée par le commandement de mon Seigneur et il ne vous a été accordé que peu de savoir là-dessus. »
Español
Te preguntan acerca del alma. Diles: “El alma es por mandato de mi Señor; y de su conocimiento se os ha dado una pequeña parte”.
Deutsch
Und sie fragen dich über die Seele. Sprich: "Die Seele entsteht auf den Befehl meines Herrn; und euch ist von Wissen nur wenig gegeben."
وَ لَئِنۡ شِئۡنَا لَنَذۡہَبَنَّ بِالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ ثُمَّ لَا تَجِدُ لَکَ بِہٖ عَلَیۡنَا وَکِیۡلًا ﴿ۙ۸۷﴾
وَلَئِن شِئۡنَا لَنَذۡهَبَنَّ بِٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيۡنَا وَكِيلًا
English
And if We pleased, We could certainly take away that which We have revealed to thee and then thou wouldst find in the matter no guardian for thee against Us,
English Short Commentary
And if We pleased, We could certainly take away[1648] that which We have revealed to thee and then thou wouldst find no guardian for thyself against Us in the matter,
1648. The verse seems to imply a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Merdawaih, Baihaqi and Ibn-e-Majah that there would come a time when the kernel and spirit of the Qur’an would disappear from the earth, and not all the so-called mystics and Sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers, would be able to restore it with their concerted efforts. (close)
English Five Volume Commentary
And if We pleased, We could certainly take away that which We have revealed to thee and then thou wouldst find in the matter no guardian for thee against Us;[2016]
2016. Commentary:
The present verse furnishes further evidence in support of what has been said in the previous verse. The words of the present verse appear to be addressed to the Holy Prophet but as a matter of fact they are not. As the question referred to in the previous verse was not asked by him, so the answer is evidently meant for those who had asked it. The verse means to say that the human soul is so weak that, far from revealing new spiritual truths, it is incapable even of reproducing those already revealed if they happen to disappear from the world.
The verse also implies a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Ibn Merdawaih and by Baihaqi and Ibn Majah that there would come a time when the kernel and spirit of the Quran would disappear from the earth and not all the so-called mystics and sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers would be able to restore it with their concerted effort. (close)
اُردو
اور اگر ہم چاہتے تو یقیناً اُسے واپس لے جاتے جو ہم نے تیری طرف وحی کیا ہے پھر تُو اپنے لئے ہمارے خلاف اس پر کوئی کارساز نہ پاتا۔
اُردو تفسیر صغیر
اوراگر ہم چاہیں تو یقیناً جو (کلام الٰہی) ہم نے تجھ پروحی (کے ذریعہ سے نازل) کیا ہے اسے (دنیا سے) اٹھالیں۔ پھرتواس امرمیں اپنے لئے ہمارے خلاف کوئی کارساز نہیں پاسکے گا۔
Français
Et si Nous le voulions, Nous pourrions certainement enlever ce que Nous t’avons révélé et alors tu n’y trouverais pour toi aucun protecteur contre Nous,
Español
Si lo hubiésemos querido, ciertamente hubiéramos podido retirarte o que te hemos revelado y no encontrarías al respecto guardián alguno que te protegiera contra Nosotros,
Deutsch
Und wenn Wir es wollten, Wir könnten gewisslich wieder fortnehmen, was Wir dir offenbart; du fändest dann für dich in dieser Sache keinen Beschützer wider Uns,
اِلَّا رَحۡمَۃً مِّنۡ رَّبِّکَ ؕ اِنَّ فَضۡلَہٗ کَانَ عَلَیۡکَ کَبِیۡرًا ﴿۸۸﴾
إِلَّا رَحۡمَةٗ مِّن رَّبِّكَۚ إِنَّ فَضۡلَهُۥ كَانَ عَلَيۡكَ كَبِيرٗا
English
Except mercy from thy Lord. Surely, His grace towards thee is great.
English Short Commentary
[a]Except through the special mercy of thy Lord. Surely, great is His grace on thee.
English Five Volume Commentary
[a]Except mercy from thy Lord. Surely, His grace towards thee is great.[2017]
2017. Commentary:
The meaning of the expression, Surely, His grace towards thee is great, among other things, is that when the spirit of the Quran disappeared from the world and its letter only remained, God alone could and would bring it back. (close)
اُردو
مگر محض اپنے ربّ کی رحمت کے ساتھ (تُو بچایا گیا)۔ یقیناً تجھ پر اُس کا فضل بہت بڑا ہے۔
اُردو تفسیر صغیر
سوائے اس کے کہ تیرے رب کی (خاص) رحمت ہو (جو اسے واپس لے آئے مگر یہ قرآن مٹ نہیں سکتا کیونکہ) تجھ پر تیرے رب کا یقیناً (بہت) بڑا فضل ہے۔
Français
Excepté à travers la miséricorde de ton Seigneur. Assurément, Sa grâce envers toi est grande.
Español
Salvo la misericordia de tu Señor. En verdad, Su gracia para contigo es grande.
Deutsch
außer der Barmherzigkeit deines Herrn. Wahrlich, Seine Gnade gegen dich ist groß.
قُلۡ لَّئِنِ اجۡتَمَعَتِ الۡاِنۡسُ وَ الۡجِنُّ عَلٰۤی اَنۡ یَّاۡتُوۡا بِمِثۡلِ ہٰذَا الۡقُرۡاٰنِ لَا یَاۡتُوۡنَ بِمِثۡلِہٖ وَ لَوۡ کَانَ بَعۡضُہُمۡ لِبَعۡضٍ ظَہِیۡرًا ﴿۸۹﴾
قُل لَّئِنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَىٰٓ أَن يَأۡتُواْ بِمِثۡلِ هَٰذَا ٱلۡقُرۡءَانِ لَا يَأۡتُونَ بِمِثۡلِهِۦ وَلَوۡ كَانَ بَعۡضُهُمۡ لِبَعۡضٖ ظَهِيرٗا
English
Say, ‘If mankind and the Jinn gathered together to produce the like of this Qur’an, they could not produce the like thereof, even though they should help one another.’
English Short Commentary
[b]Say, ‘If men and jinn should gather together to produce the like of this Qur’an, they could not produce the like thereof,[1649] even though they should help one another.’
1649. The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an. (close)
English Five Volume Commentary
[b]Say, ‘If mankind and the jinn gathered together to produce the like of this Quran, they could not produce the like thereof, even though they should help one another.’[2018]
2018. Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises. (close)
اُردو
تُو کہہ دے کہ اگر جِنّ و انس سب اکٹھے ہو جائیں کہ اس قرآن کی مثل لے آئیں تو وہ اس کی مثل نہیں لاسکیں گے خواہ ان میں سے بعض بعض کے مددگار ہوں۔
اُردو تفسیر صغیر
تو (انہیں) کہہ (کہ) اگر تمام انسان (بھی) اور جن (بھی) اس قرآن کی نظیر لانے کے لئے جمع ہو جائیں تو (پھر بھی) وہ اس کی نظیر نہیں لا سکیں گے خواہ وہ ایک دوسرے کے مددگار (ہی کیوں نہ) بن جائیں۔
Français
Dis : « Si les hommes et les djinns concouraient à produire le pareil de ce Coran, ils ne pourraient pas en produire le pareil, même s’ils s’aidaient les uns les autres. »
Español
Diles: “Si la humanidad y los Yinn se reunieran para producir algo semejante a este Corán, jamás harían nada parecido, aunque se ayudaran mutuamente”.
Deutsch
Sprich: "Ob sich auch die Menschen und die Jinn vereinigten, um ein diesem Qur-ân Gleiches hervorzubringen, sie brächten doch kein ihm Gleiches hervor, selbst wenn sie einander beistünden."
وَ لَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِیۡ ہٰذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ ۫ فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا ﴿۹۰﴾
وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا
English
And surely, We have set forth for mankind in various ways all kinds of similitudes in this Qur’an, but most men would reject everything but disbelief.
English Short Commentary
And surely [c]We have set forth for mankind in various ways[1650] all kinds of similitudes in this Qur’an, but most men would reject everything in respect of it but disbelief.
1650. Human faculties being limited man can, at best, deal with only a limited number of problems. But the Qur’an has fully dealt with all those matters that concern his moral and spiritual development. (close)
English Five Volume Commentary
And surely, [a]We have set forth for mankind in various ways all kinds of similitudes in this Quran, but most men would reject everything but disbelief.[2019]
2019. Important Words:
صرفنا (We have set forth in various ways).
See 17:42.
Commentary:
The verse brings home to disbelievers their complete inability to produce a book like the Quran. It purports to say that their mental faculties are limited. They can deal with only such matters of which they have made a special study. The Quran, on the other hand, has comprehensively dealt with all sorts of subjects—Politics, Physical Science, Ethics, Economics, etc., and has provided right guidance in matters of belief and conduct about which the various existing religions disagree. These people have not the capacity even to understand and appreciate these matters, much less to produce a book like the Quran—humanity’s infallible guide. In spite of their patent inability to accept the above challenge they persist in their denial of the Divine origin of the Quran out of sheer obstinacy. One day they will reap the fruit of their wayward denial. (close)
اُردو
اور ہم نے یقیناً اس قرآن میں لوگوں کی خاطر ہر قسم کی مثالیں خوب پھیر پھیر کر بیان کی ہیں۔ پس اکثر انسانوں نے انکار کردیا محض ناشکری کرتے ہوئے۔
اُردو تفسیر صغیر
اور ہم نے اس قرآن میں یقیناً ہر ایک (ضروری) بات کو مختلف پیرایوں سے بیان کیا ہے۔ پھر (بھی) اکثر لوگوں نے (اس کے متعلق) کفر (کی راہ اختیار کرنے) کے سوا ہر بات سے انکار کر دیا ہے۔
Français
Et assurément dans ce Coran Nous avons exposé pour les hommes de diverses manières toutes sortes de similitudes, mais la plupart des hommes refuseront tout, sauf la mécréance.
Español
En verdad, hemos presentado a la humanidad, de diversas maneras, toda clase de ejemplos en este Corán, pero la mayoría de los hombres rechazan todo excepto la incredulidad.
Deutsch
Wir haben fürwahr den Menschen in diesem Qur-ân Gleichnisse aller Art auf mannigfache Weise vorgelegt, allein die meisten Menschen weisen alles zurück, nur nicht den Unglauben.
وَ قَالُوۡا لَنۡ نُّؤۡمِنَ لَکَ حَتّٰی تَفۡجُرَ لَنَا مِنَ الۡاَرۡضِ یَنۡۢبُوۡعًا ﴿ۙ۹۱﴾
وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا
English
And they say, ‘We will never believe thee until thou cause a spring to gush forth for us from the earth;
English Short Commentary
And they say, ‘We will not believe in thee until thou cause a spring to gush forth for us from the earth;’
English Five Volume Commentary
And they say, ‘We will never believe thee until thou cause a spring to gush forth for us from the earth;[2020]
2020. Commentary:
When the Meccans were confounded by the answers of the Quran to their questions and objections, they turned round and demanded of the Prophet that if the Quran comprehended every kind of knowledge then he should be able to work miracles—cause springs to gush forth from the earth, grow gardens and build houses of gold for himself. The demand was either intended as mockery or had its basis in the belief that they shared with the Jews that most wonderful works could be performed by special spiritual exercises and by the help of disembodied spirits. (close)
اُردو
اور وہ کہتے ہیں کہ ہم ہرگز تجھ پر ایمان نہیں لائیں گے یہاں تک کہ تُو ہمارے لئے زمین سے کوئی چشمہ پھاڑ لائے۔
اُردو تفسیر صغیر
اور انہوں نے (یہ بھی) کہا ہے (کہ) ہم ہرگز تیری (کوئی) بات نہیں مانیں گے جب تک (ایسا نہ ہو کہ) تو ہمارے لئے زمین سے کوئی چشمہ جاری کرے۔
Français
Et ils disent : « Nous ne croirons jamais en toi avant que tu n’aies fait jaillir de la terre pour nous une source.
Español
Dicen: “Nunca creeremos en ti hasta que no nos hagas brotar un manantial de la tierra”;
Deutsch
Und sie sprechen: "Wir werden dir nimmermehr glauben, bis du uns einen Quell aus der Erde hervorbrechen lässt;
اَوۡ تَکُوۡنَ لَکَ جَنَّۃٌ مِّنۡ نَّخِیۡلٍ وَّ عِنَبٍ فَتُفَجِّرَ الۡاَنۡہٰرَ خِلٰلَہَا تَفۡجِیۡرًا ﴿ۙ۹۲﴾
أَوۡ تَكُونَ لَكَ جَنَّةٞ مِّن نَّخِيلٖ وَعِنَبٖ فَتُفَجِّرَ ٱلۡأَنۡهَٰرَ خِلَٰلَهَا تَفۡجِيرًا
English
‘Or thou have a garden of datepalms and vines, and cause streams to gush forth in the midst thereof in abundance;
English Short Commentary
[a]‘Or, thou have a garden of date-palms and vines and cause streams to gush forth in the midst thereof in abundance;[1651]
1651. When the Meccans were confounded by the answers of the Qur’an to their questions and objections, they turned round and demanded of the Holy Prophet that if the Qur’an comprehended every kind of knowledge then he should be able to work miracles—cause springs to gush forth from the earth, grow gardens and build houses of gold for himself, etc. (close)
English Five Volume Commentary
[a]‘Or thou have a garden of date-palms and vines, and cause streams to gush forth in the midst thereof in abundance;
اُردو
یا تیرے لئے کھجوروں اور انگوروں کا کوئی باغ ہو پھر تُو اس کے بیچوں بیچ خوب نہریں کھود ڈالے۔
اُردو تفسیر صغیر
یا تیرا کھجوروں اور انگوروں کا کوئی باغ ہو اور تو اس کے اندر خوب (کثرت سے) نہریں جاری کرے۔
Français
Ou que tu n’aies un jardin de dattiers et de vignes, et qu’entre lequel tu ne fasses jaillir à flots des ruisseaux.
Español
“O a menos que poseas un jardín de palmeras y vid y hagas que broten corrientes abundantes de agua en mitad del mismo”;
Deutsch
oder [bis] du einen Garten von Dattelpalmen und Trauben hast und lässest mitten darin Ströme hervorsprudeln im Überfluss;