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;
اَوۡ تُسۡقِطَ السَّمَآءَ کَمَا زَعَمۡتَ عَلَیۡنَا کِسَفًا اَوۡ تَاۡتِیَ بِاللّٰہِ وَ الۡمَلٰٓئِکَۃِ قَبِیۡلًا ﴿ۙ۹۳﴾
أَوۡ تُسۡقِطَ ٱلسَّمَآءَ كَمَا زَعَمۡتَ عَلَيۡنَا كِسَفًا أَوۡ تَأۡتِيَ بِٱللَّهِ وَٱلۡمَلَـٰٓئِكَةِ قَبِيلًا
English
‘Or thou cause the heaven to fall upon us in pieces, as thou hast claimed, or thou bring Allah and the angels before us face to face;
English Short Commentary
‘Or, thou cause the heaven to fall upon us in pieces, as thou hast claimed, or, thou bring Allah and the angels before us face to face;
English Five Volume Commentary
‘Or, thou cause the heaven to fall upon us in pieces, as thou hast claimed, or, thou bring Allah and the angels before us face to face;[2021]
2021. Commentary:
Disbelievers mockingly told the Holy Prophet, that, if he could not bring to them any of the good things which they demanded he might as well cause the sky to fall upon them or let God and His angels destroy them. (close)
اُردو
یا جیسا کہ تُو گمان کرتا ہے ہم پر آسمان کو ٹکڑوں کی صورت گِرا دے یا اللہ اور فرشتوں کو سامنے لے آئے۔
اُردو تفسیر صغیر
یا جیسا کہ تیرا دعویٰ ہے تو ہم پر آسمان کے ٹکڑے گرائے۔ یا اللہ اور فرشتوں کو (ہمارے) آمنے سامنے لاکھڑا کرے۔
Français
Ou, comme tu l’as prétendu, que tu ne fasses tomber en morceaux les cieux sur nous, ou que tu n’amènes devant nous Allāh et les anges ;
Español
“O a menos que hagas que el cielo caiga sobre nosotros en pedazos, como has afirmado, o que traigas a Al-lah y a los ángeles cara a cara ante nosotros”;
Deutsch
oder [bis] du den Himmel über uns in Stücke einstürzen lässt, wie du es behauptest, oder Allah und die Engel vor unser Angesicht bringst;
اَوۡ یَکُوۡنَ لَکَ بَیۡتٌ مِّنۡ زُخۡرُفٍ اَوۡ تَرۡقٰی فِی السَّمَآءِ ؕ وَ لَنۡ نُّؤۡمِنَ لِرُقِیِّکَ حَتّٰی تُنَزِّلَ عَلَیۡنَا کِتٰبًا نَّقۡرَؤُہٗ ؕ قُلۡ سُبۡحَانَ رَبِّیۡ ہَلۡ کُنۡتُ اِلَّا بَشَرًا رَّسُوۡلًا ﴿٪۹۴﴾
أَوۡ يَكُونَ لَكَ بَيۡتٞ مِّن زُخۡرُفٍ أَوۡ تَرۡقَىٰ فِي ٱلسَّمَآءِ وَلَن نُّؤۡمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيۡنَا كِتَٰبٗا نَّقۡرَؤُهُۥۗ قُلۡ سُبۡحَانَ رَبِّي هَلۡ كُنتُ إِلَّا بَشَرٗا رَّسُولٗا
English
‘Or thou have a house of gold or thou ascend up into heaven; and we will not believe in thy ascension until thou send down to us a book that we can read.’ Say, ‘Holy is my Lord! I am not but a man sent as a Messenger.’
English Short Commentary
‘Or, thou have a house of gold or thou ascend up into heaven; and we will not believe in thy ascension until thou send down to us a Book that we can read.’ Say, ‘Holy is my Lord! I am but a mortal sent as a Messenger.’[1652]
1652. In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God. (close)
English Five Volume Commentary
‘Or thou have a house of gold or thou ascend up into heaven; and we will not believe in thy ascension until thou send down to us a book that we can read.’ Say, ‘Holy is my Lord! I am not but a man sent as a Messenger.’[2022]
2022. Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats. (close)
اُردو
یا تیرے لئے سونے کا کوئی گھر ہو یا تُو آسمان میں چڑھ جائے۔ مگر ہم تیرے چڑھنے پر بھی ہرگز ایمان نہیں لائیں گے یہاں تک کہ تُو ہم پر ایسی کتاب اتارے جسے ہم پڑھ سکیں۔ تُو کہہ دے کہ میرا ربّ (ان باتوں سے) پاک ہے (اور) میں تو ایک بشر رسول کے سوا کچھ نہیں۔
اُردو تفسیر صغیر
یا تیرا سونے کا کوئی گھر ہو‘ یا تو آسمان پر چڑھ جائے اور ہم تیرے (آسمان پر) چڑھ جانے پر بھی ایمان نہیں لائیں گے جب تک کہ تو (اوپر جاکر) ہم پر کوئی کتاب (نہ) اتارے جسے ہم (خود) پڑھیں تو (انہیں) کہہ (کہ) میرا رب (ایسی باتوں سے) پاک ہے۔ میں (تو) صرف بشر رسول ہوں۔
Français
Ou que tu n’aies une maison en or, ou que tu ne montes au ciel ; et nous ne croirons pas à ton ascension avant que tu ne nous aies fait descendre un livre que nous puissions lire. » Dis : « Saint est mon Seigneur ! Je ne suis qu’un homme envoyé en tant que Messager. »
Español
“O poseas una casa de oro o subas a los cielos; y no creeremos en tu ascensión hasta que no nos envíes un libro que podamos leer”. Diles: “¡Santo es mi Señor! No soy sino un hombre enviado como Mensajero”.
Deutsch
oder [bis] du ein Haus von Gold besitzest oder aufsteigst zum Himmel; und wir werden nicht an deinen Aufstieg glauben, bis du uns ein Buch hinabsendest, das wir lesen können." Sprich: "Preis meinem Herrn! Bin ich denn mehr als ein Mensch, ein Gesandter?"
وَ مَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَہُمُ الۡہُدٰۤی اِلَّاۤ اَنۡ قَالُوۡۤا اَبَعَثَ اللّٰہُ بَشَرًا رَّسُوۡلًا ﴿۹۵﴾
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰٓ إِلَّآ أَن قَالُوٓاْ أَبَعَثَ ٱللَّهُ بَشَرٗا رَّسُولٗا
English
And nothing has prevented men from believing when the guidance came to them save that they said, ‘Has Allah sent a man as a Messenger?’
English Short Commentary
[b]And nothing prevents people from believing when the guidance comes to them save that they say, ‘Has Allah sent a man like us as a Messenger?’
English Five Volume Commentary
[a]And nothing has prevented men from believing when the guidance came to them save that they said, ‘Has Allah sent a man as a Messenger?’[2023]
2023. Commentary:
In the previous verse the Holy Prophet, in reply to the foolish and frivolous demands of disbelievers, was commanded to say to them that he was nothing beyond a Messenger of God. The present verse contains their strongest objection that he is only a mortal. In fact, the words, Has Allah sent a man as a Messenger, contain not one but several objections. The first is that, God being so great, it is incompatible with His dignity to appoint a mere mortal as His Messenger. This objection in reality implies rejection and denial of revelation itself. Some people reject a Prophet out of vanity and a false sense of self-importance. They do not deny the possibility of Divine revelation, but in their pride and egotism they cannot bring themselves to think that God could possibly choose a man of no consequence, as they think, to be the bearer of His Message. Another class of people hold that man, being endowed with great natural gifts and talents, is quite fit to find the right path by the help of these natural faculties alone and needs no Divine revelation to guide him. Yet a third class would object to any mortal being a Divine Prophet on the ground that a Prophet requires higher and better faculties for the effective discharge of his onerous duties than those possessed by a mere mortal. These people are ever ready to believe in the claims of any mountebank if only he professes to possess superhuman powers, but find it hard to believe in similar claims of another person possessed of the highest moral and spiritual stature who might be sincere enough to disclaim all such superhuman powers. This class of men fall an easy prey to supernaturalism. Persons who suffer from such mental distempers might well profess to believe in the past Prophets, but their failure to recognize the truth of a new claimant to Prophethood amply proves that the faith which they profess in the old Prophets is but an empty and customary faith inherited from their forefathers and is devoid of all reality. (close)
اُردو
اور لوگوں کو جب ان کے پاس ہدایت آئی اس کے سوا کسی چیز نے ایمان لانے سے نہیں روکا کہ انہوں نے کہا کیا اللہ نے ایک بشر کو رسول بناکر بھیجا ہے؟
اُردو تفسیر صغیر
اور ان لوگوں کو اس ہدایت پر جو ان کے پاس آئی ہے ایمان لانے سے صرف اس بات نے روکا ہے کہ انہوں نے (اپنے دلوں میں) کہا (کہ) کیا اللہ نے ایک بشر کو رسول بنا کر بھیج دیا ہے۔
Français
Et rien n’a empêché les hommes de croire, quand la direction leur est venue, sauf qu’ils ont dit : « Allāh a-t-Il envoyé un homme comme nous en tant que Messager ? »
Español
Y nada ha impedido a los hombres creer cuando les ha llegado la uía, excepto que dijeron: “¿Ha enviado Al-lah a un hombre como Mensajero?”.
Deutsch
Und nichts hat die Menschen abgehalten, zu glauben, da die Führung zu ihnen kam, als dass sie sprachen: "Hat Allah einen Menschen als Gesandten geschickt?"