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?"
قُلۡ لَّوۡ کَانَ فِی الۡاَرۡضِ مَلٰٓئِکَۃٌ یَّمۡشُوۡنَ مُطۡمَئِنِّیۡنَ لَنَزَّلۡنَا عَلَیۡہِمۡ مِّنَ السَّمَآءِ مَلَکًا رَّسُوۡلًا ﴿۹۶﴾
قُل لَّوۡ كَانَ فِي ٱلۡأَرۡضِ مَلَـٰٓئِكَةٞ يَمۡشُونَ مُطۡمَئِنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَكٗا رَّسُولٗا
English
Say, ‘Had there been in the earth angels walking about in peace and quiet, We should have certainly sent down to them from heaven an angel as a Messenger.’
English Short Commentary
Say, ‘Had there been in the earth angels walking about in peace and quiet, [a]We should have certainly sent down to them from heaven an angel as a Messenger.’[1653]
1653. The verse may have two meanings: (a) Angels descend upon angel- like men, and not upon their opposites, and if the disbelievers should also bring about an angelic change in their lives, angels would descend upon them. (b) Beings of the same species only can serve as exemplars or models for one another. Thus only a man could be the bearer of Divine Message for mankind, because only he alone could serve as a model for other men. (close)
English Five Volume Commentary
Say, ‘Had there been in the earth angels walking about in peace and quiet, [a]We should have certainly sent down to them from heaven an angel as a Messenger.’[2024]
2024. Commentary:
It is clear from this verse that what is here meant by "angels" are not real angels but angel-like men, because real angels certainly would not need other angels to come as Warners to them.
The verse constitutes an effective answer to those people who in their arrogance say that, being superior to their Prophet, they should have received revelation direct from God. They are told that angels descend upon angel-like men, and not upon their opposites and that if they bring about an angelic change in their lives, angels would begin to descend upon them.
But as they have allied themselves with Satan they could not expect visits from angels. The verse also provides an answer to another class of men who believe that man is too puny and inconsequential a being to be the recipient of Divine revelation and that higher beings are required for this purpose. The answer given is that only beings of the same species can help their prototypes achieve their salvation, because only they can serve as exemplars or models for them. Thus none but a man could be the bearer of a Divine Message for mankind, because only a man could serve as a model for other men. The word رسول (Messenger) here does not mean simply the bearer of Divinerevelation, but the possessor of all the attributes and qualifications of a Divine Messenger. (close)
اُردو
تُو کہہ دے کہ اگر زمین میں اطمینان سے چلنے پھرنے والے فرشتے ہوتے تو یقیناً ہم ان پر آسمان سے فرشتہ ہی بطور رسول اُتارتے۔
اُردو تفسیر صغیر
تو (انہیں) کہہ (کہ) اگر زمین پر فرشتے (بستے) ہوتے جو زمین پر اطمینان سے چلتے پھرتے تو (اس صورت میں) ہم ضرور ان پر آسمان سے کسی فرشتہ کو (ہی) رسول بنا کر اتارتے۔
Français
Dis : « S’il y avait eu sur terre des anges se promenant en paix et en tranquillité, Nous leur aurions certainement envoyé du ciel un ange en tant que Messager. »
Español
Diles: “Si hubiera en la tierra ángeles que anduvieran en paz y ranquilos, ciertamente les hubiéramos enviado un ángel del cielo como Mensajero”.
Deutsch
Sprich: "Wären auf Erden Engel gewesen, friedlich und in Ruhe wandelnde, Wir hätten ihnen gewiss einen Engel vom Himmel als Gesandten geschickt."
قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَ بَیۡنَکُمۡ ؕ اِنَّہٗ کَانَ بِعِبَادِہٖ خَبِیۡرًۢا بَصِیۡرًا ﴿۹۷﴾
قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
English
Say, ‘Sufficient is Allah for a Witness between me and you; surely, He knows and sees His servants full well.’
English Short Commentary
Say, [b]‘sufficient is Allah for a witness between me and you; surely, He knows and sees His servants full well.’
English Five Volume Commentary
Say, [b]‘Sufficient is Allah for a Witness between me and you; surely, He knows and sees His servants full well.’[2025]
2025. Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation. (close)
اُردو
تو کہہ دے کہ اللہ میرے اور تمہارے درمیان گواہ کے طور پر کافی ہے۔ یقیناً وہ اپنے بندوں سے ہمیشہ باخبر (اور ان پر) گہری نظر رکھنے والا ہے۔
اُردو تفسیر صغیر
تو (انہیں) کہہ (کہ) میرے درمیان اور تمہارے درمیان گواہ کے طور پر اللہ ہی کافی ہے وہ اپنے بندوں کو جاننے والا (اور) دیکھنے والا ہے۔
Français
Dis : « Allāh suffit comme Témoin entre moi et vous ; assurément Il est Très- Conscient et Clairvoyant concernant Ses serviteurs. »
Español
Diles: “Me basta con Al-lah como Testigo entre vosotros y yo; en verdad, Él ve y conoce perfectamente a Sus siervos”.
Deutsch
Sprich: "Allah genügt als Zeuge zwischen mir und euch; wahrlich, Er weiß und sieht alles an Seinen Dienern."
وَ مَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِ ۚ وَ مَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہُمۡ اَوۡلِیَآءَ مِنۡ دُوۡنِہٖ ؕ وَ نَحۡشُرُہُمۡ یَوۡمَ الۡقِیٰمَۃِ عَلٰی وُجُوۡہِہِمۡ عُمۡیًا وَّ بُکۡمًا وَّ صُمًّا ؕ مَاۡوٰٮہُمۡ جَہَنَّمُ ؕ کُلَّمَا خَبَتۡ زِدۡنٰہُمۡ سَعِیۡرًا ﴿۹۸﴾
وَمَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُمۡ أَوۡلِيَآءَ مِن دُونِهِۦۖ وَنَحۡشُرُهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ عَلَىٰ وُجُوهِهِمۡ عُمۡيٗا وَبُكۡمٗا وَصُمّٗاۖ مَّأۡوَىٰهُمۡ جَهَنَّمُۖ كُلَّمَا خَبَتۡ زِدۡنَٰهُمۡ سَعِيرٗا
English
And he whom Allah guides, is the only one rightly guided; but as for those whom He allows to perish, thou wilt find for them no helpers beside Him. And on the Day of Resurrection We shall gather them together on their faces, blind, dumb and deaf. Their abode will be Hell; every time it abates, We shall increase for them the flame.
English Short Commentary
[c]And he whom Allah guides, is the only one rightly guided; but as for those whom He leaves to go astray, thou wilt find for them no helpers beside Him. And [d]on the Day of Resurrection We shall gather them together on their faces blind, dumb and deaf. Their abode shall be Hell; every time it abates, We shall increase[1654] for them the flame.
1654. When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before. (close)
English Five Volume Commentary
[a]And he whom Allah guides, is the only one rightly guided; but as for those whom He causes to perish, thou wilt find for them no helpers beside Him. And [b]on the Day of Resurrection We shall gather them together on their faces, blind, dumb and deaf. Their abode will be Hell; every time it abates, We shall increase for them the flame.[2026]
2026. Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57. (close)
اُردو
اور جسے اللہ ہدایت دے تو وہی ہدایت پانے والا ہے اور جسے وہ گُمراہ ٹھہرا دے تو ایسوں کے لئے تُو اس کے بالمقابل کوئی ساتھی نہ پائے گا اور قیامت کے دن ہم انہیں ان کے چہروں کے بَل اوندھے اکٹھا کریں گے، اندھے اور گونگے اور بہرے۔ ان کا ٹھکانا جہنّم ہوگا۔ جب کبھی وہ (ان پر) دھیمی پڑنے لگے گی ہم انہیں جلن میں بڑھادیں گے۔
اُردو تفسیر صغیر
اور جسے اللہ ہدایت دے وہی ہدایت پر ہوتا ہے اور جسے وہ گمراہ کرے تو تو اس کے (یعنی اللہ کے) مقابل پر اس کا کوئی بھی مددگار نہیں پائے گا اور قیامت کے دن ہم انہیں ان کے مقاصد (اور نیتوں) کے مطابق اندھے اور گونگے اور بہرے ہونے کی حالت میں جمع کریں گے ان کا ٹھکانا جہنم ہوگا۔ جب بھی وہ (جہنم ذرا) ٹھنڈی ہوگی تو ان پر عذاب کو شدید کر دیا جائے گا جو (عذاب کہ) بھڑکنے والی آگ کا ہوگا۔
Français
Et seul celui qu’Allāh guide est le bien guidé ; mais en ce qui concerne ceux qu’Il laisse s’égarer, tu ne trouveras pour eux aucun aide à part Allāh Lui-Même. Et au Jour de la Résurrection, Nous les rassemblerons sur leur visage, aveugles, muets et sourds. Leur demeure sera l’Enfer ; chaque fois que la flamme s’apaisera, Nous l’attiserons pour eux.
Español
Y a quien Al-lah guía es el único correctamente guiado; en cambio, para quienes permanecen perdidos a la vista de Al-lah, no encontrarás socorredor para ellos fuera de Él. Y en el Día de la Resurrección, los congregaremos sobre sus rostros, ciegos, mudos y sordos. Su morada será el Infierno; cada vez que se extinga, avivaremos para ellos la llama.
Deutsch
Und wen Allah leitet, der ist der Rechtgeleitete; die aber, die Er zu Irrenden erklärt, für die wirst du keine Helfer finden außer Ihm. Und Wir werden sie versammeln am Tage der Auferstehung, auf ihren Angesichtern, blind, stumm und taub. Ihr Aufenthalt wird die Hölle sein; sooft sie erlischt, wollen Wir die Flamme für sie wieder anfachen.
ذٰلِکَ جَزَآؤُہُمۡ بِاَنَّہُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَ قَالُوۡۤاءَ اِذَا کُنَّا عِظَامًا وَّ رُفَاتًاءَ اِنَّا لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا ﴿۹۹﴾
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمۡ كَفَرُواْ بِـَٔايَٰتِنَا وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا
English
That is their recompense, because they rejected Our Signs and said, ‘What! when we are reduced to bones and broken particles, shall we really be raised up as a new creation?’
English Short Commentary
[e]That is their recompense, because they rejected Our Signs and said, ‘What! [f]when we die and are reduced to bones and broken particles, shall we really be raised up as a new creation?’[1655]
1655. All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again. (close)
English Five Volume Commentary
[a]That is their recompense, because they rejected Our Signs and said, ‘What! [b]when we are reduced to bones and broken particles, shall we really be raised up as a new creation?’[2027]
2027. Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again. (close)
اُردو
یہ ان کی جزا ہے کیونکہ انہوں نے ہماری آیات کا انکار کیا اور کہا جب ہم ہڈیاں ہو جائیں گے اور ریزہ ریزہ ہو جائیں گے تو کیا پھر بھی ہم ضرور ایک نئی تخلیق کی صورت میں اُٹھائے جائیں گے؟
اُردو تفسیر صغیر
یہ (آک) ان (ہی کے اعمال) کی جزا ہوگی۔ کیونکہ انہوں نے ہمارے نشانوں کا انکار کیا اور کہا کہ کیا جب ہم (مرکر) ہڈیاں اور چورا چورا ہو جائیں گے (تو ہمیں ازسر نو زندہ کیا جائے گا اور) کیا واقعی ہمیں ایک نئی مخلوق کی صورت میں اٹھایا جائے گا۔
Français
C’est là leur récompense parce qu’ils rejetèrent Nos Signes et dirent : « Comment ! Quand nous serons réduits en ossements et en parcelles brisées, serons-nous réellement ressuscités en une nouvelle création ? »
Español
Ésa es su recompensa, por haber rechazado Nuestros Signos y haber dicho: “¡Cómo! Cuando quedemos reducidos a huesos y partículas rotas, ¿seremos realmente resucitados como una nueva criatura?
Deutsch
Das ist ihr Lohn, weil sie Unsere Zeichen verwarfen und sprachen: "Wie! wenn wir Gebeine und Staub geworden sind, sollen wir wirklich als eine neue Schöpfung auferweckt werden?"
اَوَ لَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ قَادِرٌ عَلٰۤی اَنۡ یَّخۡلُقَ مِثۡلَہُمۡ وَ جَعَلَ لَہُمۡ اَجَلًا لَّا رَیۡبَ فِیۡہِ ؕ فَاَبَی الظّٰلِمُوۡنَ اِلَّا کُفُوۡرًا ﴿۱۰۰﴾
۞أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ قَادِرٌ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۡ وَجَعَلَ لَهُمۡ أَجَلٗا لَّا رَيۡبَ فِيهِ فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورٗا
English
Have they not seen that Allah Who created the heavens and the earth has the power to create the like of them? And He has appointed for them a term; there is no doubt about it. But the wrongdoers would reject everything but disbelief.
English Short Commentary
Do they not see that [a]Allah, Who created the heavens and the earth, has the power to create the like of them?[1656] And He has appointed for them a term; there is no doubt about it. But the wrongdoers would reject everything but disbelief.
1656. The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established. (close)
English Five Volume Commentary
Have they not seen that [a]Allah Who created the heavens and the earth has the power to create the like of them? And He has appointed for them a term; there is no doubt about it. But the wrongdoers would reject everything but disbelief.[2028]
2028. Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel- drivers of Arabia became the leaders and teachers of mankind. (close)
اُردو
کیا وہ نہیں جانتے کہ اللہ جس نے آسمانوں اور زمین کو پیدا کیا اس بات پر قادر ہے کہ ان جیسے پیدا کردے اور اس نے ان کے لئے ایک ایسی مدت مقرر کی ہے جس میں کوئی شک نہیں۔ پس ظالموں نے انکار کردیا محض ناشکری کرتے ہوئے۔
اُردو تفسیر صغیر
کیا وہ (ابھی تک) سمجھ نہیں سکے کہ وہ (ہستی) جس نے آسمانوں اور زمین کو پیدا کیا ہے اس بات پر بھی قادر ہے کہ وہ ان جیسے (اور لوگ) پیدا کرے اور اس میں کوئی شک نہیں کہ اس نے ان کے لئے ایک میعاد مقرر کر دی ہے پھر (بھی) ان ظالموں نے صرف ناشکری کی راہ اختیار کر لی ہے۔
Français
N’ont-ils pas vu qu’Allāh, Qui a créé les cieux et la terre, est capable de créer leurs pareils ? Et Il leur a fixé un terme ; en cela il n’y a aucun doute. Mais les injustes refusent tout sauf la mécréance.
Español
¿Acaso no ven que Al-lah, que creó los cielos y la tierra, tiene poder para crear semejantes a ellos? Él les ha fijado un plazo; sobre esto no hay duda alguna. Pero los inicuos lo rechazan todo excepto la incredulidad.
Deutsch
Haben sie nicht gesehen, dass Allah, Der die Himmel und die Erde erschuf, imstande ist, ihresgleichen zu schaffen? Und Er hat eine Frist für sie bestimmt, über die kein Zweifel ist. Allein die Frevler verwerfen alles, nur nicht den Unglauben.
قُلۡ لَّوۡ اَنۡتُمۡ تَمۡلِکُوۡنَ خَزَآئِنَ رَحۡمَۃِ رَبِّیۡۤ اِذًا لَّاَمۡسَکۡتُمۡ خَشۡیَۃَ الۡاِنۡفَاقِ ؕ وَ کَانَ الۡاِنۡسَانُ قَتُوۡرًا ﴿۱۰۱﴾٪
قُل لَّوۡ أَنتُمۡ تَمۡلِكُونَ خَزَآئِنَ رَحۡمَةِ رَبِّيٓ إِذٗا لَّأَمۡسَكۡتُمۡ خَشۡيَةَ ٱلۡإِنفَاقِۚ وَكَانَ ٱلۡإِنسَٰنُ قَتُورٗا
English
Say, ‘Even if you possessed the treasures of the mercy of my Lord, you would surely hold them back for fear of spending, for man is niggardly.’
English Short Commentary
Say, ‘Even if you possessed the limitless treasures of the mercy of my Lord, you would surely hold them back for fear of exhausting them, for man is niggardly.’
English Five Volume Commentary
Say, ‘Even if you possessed the treasures of the mercy of my Lord, you would surely hold them back for fear of spending, for man is niggardly.’[2029]
2029. Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him. (close)
اُردو
تُو کہہ دے کہ اگر تم میرے ربّ کی رحمت کے خزانوں کے مالک ہوتے تب بھی تم ان کے خرچ ہو جانے کے ڈر سے انہیں روک رکھتے۔ اور انسان یقیناً بہت کنجوس واقع ہوا ہے۔
اُردو تفسیر صغیر
تو (اُنہیں) کہہ (کہ) اگر تم میرے رب کی رحمت کے (غیر متناہی) خزانوں کے (بھی) مالک ہوتے تو (بھی) تم (ان کے) خرچ ہو جانے کے ڈر سے (انہیں) روک ہی رکھتے اور انسان بڑا ہی کنجوس ہے۔
Français
Dis : « Même si vous possédiez les trésors illimités de la miséricorde de mon Seigneur, vous les retiendriez assurément, de peur de dépenser, car l’homme est avare. »
Español
Diles: “Aunque poseyerais los tesoros de la misericordia de mi Señor, ciertamente los guardaríais por temor a gastarlos, ya que el hombre es avariento”.
Deutsch
Sprich: "Besäßet ihr die Schätze der Barmherzigkeit meines Herrn, wahrlich, ihr würdet euch zurückhalten aus Furcht vor dem Ausgeben, denn der Mensch ist geizig."