وَ اِذِ اعۡتَزَلۡتُمُوۡہُمۡ وَمَا یَعۡبُدُوۡنَ اِلَّا اللّٰہَ فَاۡ وٗۤا اِلَی الۡکَہۡفِ یَنۡشُرۡ لَکُمۡ رَبُّکُمۡ مِّنۡ رَّحۡمَتِہٖ وَیُہَیِّیٴۡ لَکُمۡ مِّنۡ اَمۡرِکُمۡ مِّرۡفَقًا ﴿۱۷﴾
وَإِذِ ٱعۡتَزَلۡتُمُوهُمۡ وَمَا يَعۡبُدُونَ إِلَّا ٱللَّهَ فَأۡوُۥٓاْ إِلَى ٱلۡكَهۡفِ يَنشُرۡ لَكُمۡ رَبُّكُم مِّن رَّحۡمَتِهِۦ وَيُهَيِّئۡ لَكُم مِّنۡ أَمۡرِكُم مِّرۡفَقٗا
English
‘And now when you have withdrawn from them and from that which they worship beside Allah, then seek refuge in the Cave; your Lord will unfold for you His mercy and will provide for you comfort in this affair of yours.’
English Short Commentary
‘And now when you havewithdrawn from them and from that which they worship beside Allah, then seek refuge in the Cave;[1673] your Lord will unfold to you His mercy and will provide for you some easy and comfortable course in this affair of yours.’
1673. The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own. (close)
English Five Volume Commentary
And now when you have withdrawn from them and from that which they worship beside Allah, then seek refuge in the Cave; your Lord will unfold for you His mercy and will provide for you comfort in this affair of yours.’[2057]
2057. Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own. (close)
اُردو
پس جبکہ تم نے اُنہیں اور ان کو جن کی وہ اللہ کے سوا عبادت کرتے ہیں ترک کردیا ہے تو غار کی طرف پناہ لینے کے لئے چلے جاؤ۔ تمہارا ربّ تمہارے لئے اپنی رحمت پھیلائے گا اور تمہارا کام تمہارے لئے آسان کر دے گا۔
اُردو تفسیر صغیر
اور (اس وقت) جب (کہ) تم نے ان سے اور (نیز) اللہ کے سوا جس چیز کی (بھی) وہ پرستش کرتے ہیں (اس سے) کنارہ کشی کرلی ہے تو (اب) تم اس وسیع پہاڑی پناہ گاہ میں بیٹھے رہو (ایسا کرو گے تو) تمہارا رب اپنی رحمت (کی کوئی راہ) تمہارے لئے کھول دے گا اور تمہارے لئے تمہارے اس معاملہ میں کوئی سہولت کا سامان مہیا کر دے گا۔
Français
Et maintenant que vous vous êtes retirés de leur compagnie et de ce qu’ils adorent en dehors d’Allāh, alors cherchez refuge dans la Caverne ; votre Seigneur répandra pour vous Sa miséricorde et vous rendra votre affaire facile. »
Español
“Y ahora, cuando os habéis retirado de ellos y de aquello a lo que adoran en lugar de Al-lah, buscad refugio en la Caverna; vuestro Señor extenderá sobre vosotros Su misericordia y os proporcionará consuelo en este asunto vuestro”.
Deutsch
Und wenn ihr euch nun von ihnen und dem, was sie statt Allah anbeten, zurückzieht, so suchet Zuflucht in der Höhle; euer Herr wird Seine Barmherzigkeit über euch breiten und euch einen tröstlichen Ausweg aus eurer Lage weisen."
وَ تَرَی الشَّمۡسَ اِذَا طَلَعَتۡ تَّزٰوَرُ عَنۡ کَہۡفِہِمۡ ذَاتَ الۡیَمِیۡنِ وَ اِذَا غَرَبَتۡ تَّقۡرِضُہُمۡ ذَاتَ الشِّمَالِ وَ ہُمۡ فِیۡ فَجۡوَۃٍ مِّنۡہُ ؕ ذٰلِکَ مِنۡ اٰیٰتِ اللّٰہِ ؕ مَنۡ یَّہۡدِ اللّٰہُ فَہُوَ الۡمُہۡتَدِ ۚ وَ مَنۡ یُّضۡلِلۡ فَلَنۡ تَجِدَ لَہٗ وَلِیًّا مُّرۡشِدًا ﴿٪۱۸﴾
۞وَتَرَى ٱلشَّمۡسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهۡفِهِمۡ ذَاتَ ٱلۡيَمِينِ وَإِذَا غَرَبَت تَّقۡرِضُهُمۡ ذَاتَ ٱلشِّمَالِ وَهُمۡ فِي فَجۡوَةٖ مِّنۡهُۚ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِۗ مَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُۥ وَلِيّٗا مُّرۡشِدٗا
English
And thou couldst see the sun, as it rose, move away from their Cave on the right, and when it set, turn away from them on the left; and they were in the spacious hollow thereof. This is among the Signs of Allah. He whom Allah guides is rightly guided; but he whom He adjudges astray, for him thou wilt find no helper or guide.
English Short Commentary
And thou couldst see the sun, as it rose, move away from their Cave on the right, and when it set, turn away from them on the left; and they were in the spacious hollow[1674] thereof. This is among the Signs of Allah. [a]He whom Allah guides is alone rightly guided; but he whom He leaves to go astray, for him thou wilt find no helper or guide.
1674. It appears that the Cave was so situated that it faced north-west, for the sun passes a place, which has its face to the north, from right to left. It seemed to cover a vast area as the words 'spacious hollow' show. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles (Enc. Brit.). It also appears that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome, who visited the catacombs in the 4th century, says, "It is all so dark that the language of the Prophet (Ps. 55:15) seems to be fulfilled, 'let them go down quick into Hell." Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole' (Enc. Brit., 11th edition). (close)
English Five Volume Commentary
And thou couldst see the sun, as it rose, move away from their Cave on the right, and when it set, turn away from them on the left; and they were in the spacious hollow thereof. This is among the Signs of Allah. [a]He whom Allah guides is rightly guided; but he whom He adjudges astray, for him thou wilt find no helper or guide.[2058]
2058. Important Words:
تزاور (move away) is in reality تتزاور which is derived from تزاور (tazawara) which again is derived from زار. They say زارہi.e. he visited him. ازورعنه (izwarra) or تزاورعنه (tazawara) means, he declined or turned aside from it (Lane & Aqrab).
تقرض (turn away) is derived from قرض . They say قرضه i.e. he cut it. قرضت الوادی means, I passed through or across the valley.قرض المکان means, he turned aside or away from the place. The Quranic expression واذا غربت تقرضھم ذات الشمال means, when it set to leave them behind on the left; to pass by and beyond them leaving them on its left; to turn aside or away from them on the left (Lane & Aqrab).
فجوة (spacious hollow) is derived from فجا. They say فجا الباب i.e. he opened the door. فجا رجلیه means, he parted his legs wide or straddled to make water. فجوة means, an opening or intervening space or an intermediate wide space between two things; a wide tract or a wide or depressed tract of land; the court or yard of a house; the part between the two sides of the solid hoof (Lane & Aqrab).
Commentary:
The verse describes the position of the Cave. It appears that the people referred to above lived in very high regions in the north, and the Cave was so situated that it faced north-west, for the sun passes a place which has its face to the north from right to left.
The word فجوة (spacious hollow) shows that the Cave covered a vast area. The catacombs at Rome which still exist confirm this view. They enclose a vast area, which has been estimated variously as extending over as many as 870 miles. It also appeals that the catacombs admitted very little light. The Cave was made in such a way as to serve as a hiding place. St. Jerome who visited the catacombs in the 4th century says, "It is all so dark that the language of the Prophet (Ps. 55.15) seems to be fulfilled, 'let them go down quick into Hell'. Only occasionally is light let in to mitigate the horror of the gloom, and then not so much through a window as through a hole" (Enc. Brit., 11th edition, vol. 5, p. 491).
By pointing to the position of the Cave which faced northward, God intended to warn Muslims that they had an enemy in northern regions about whom they should particularly be on their guard. Muslims disregarded this timely warning and fell easy victims to the machinations of their enemy. Instead of presenting a united front they fell out among themselves and facilitated his task. The intrigues of the Abbasids of Baghdad and their unseemly approaches to the Byzantine Empire of Constantinople for help on the one hand and the intrigues of the Moors in Spain with the Vatican on the other, led to their progressive decline and ultimate destruction. The solidarity of Islam suffered a fatal blow from these internal dissensions. (close)
اُردو
اور تو سورج کو دیکھتا ہے کہ جب وہ چڑھتا ہے تو اُن کی غار سے دائیں طرف ہٹ جاتا ہے اور جب وہ غروب ہوتا ہے تو ان سے راستہ کتراتا ہوا بائیں طرف سے گزرتا ہے اور وہ اس کے بیچ میں ایک کھلی جگہ میں ہیں۔ یہ اللہ کے نشانات میں سے ہے۔ جسے اللہ ہدایت دے تو وہی ہے جو ہدایت پانے والا ہے اور جسے وہ گمراہ ٹھہرا دے تو اس کے حق میں تُو کوئی ہدایت دینے والا دوست نہ پائے گا۔
اُردو تفسیر صغیر
اور (اے مخاطب) تو سورج کو دیکھتا ہے کہ جب وہ چڑھتا ہے تو ان کی وسیع جائے پناہ سے دائیں طرف کو ہٹ کر گزرتا ہے اور جب وہ ڈوبتا ہے تو ان سے بائیں طرف کو ہٹ کر گذرتا ہے اور وہ اس غار کے اندر ایک فراخ جگہ میں (رہتے) تھے یہ بات اللہ (کی نصرت) کے نشانوں میں سے (ایک نشان) ہے جسے اللہ (ہدایت کا) راستہ دکھائے وہی ہدایت پر ہوتا ہے اور جسے وہ گمراہ کرے اس کا تو (کبھی) کوئی دوست (اور) راہنما نہیں پائے گا۔
Français
Et tu aurais pu voir le soleil, à son lever s’éloigner de leur Caverne sur la droite, et à son coucher se déplacer en travers devant eux vers la gauche, et ils se trouvaient dans le creux spacieux de la Caverne. Ceci est parmi les Signes d’Allāh. Celui qu’Allāh guide est bien guidé ; mais celui qu’Il juge égaré, pour celui-là tu ne trouveras aucun ami pour le guider.
Español
Pudisteis ver el sol, cuando subió, retirarse de su Caverna a la derecha, y cuando se puso, pasar sobre ellos a su izquierda; y ellos se encontraban en el amplio espacio intermedio. Éste es uno de los Signos de Al-lah. A quien Al-lah guía, está encaminado correctamente; pero a quien Él declara extraviado, no encontrarás quien le socorra ni le guíe.
Deutsch
Und du hättest sehen können, wie die Sonne, da sie aufging, sich von ihrer Höhle rechtshin wegneigte, und da sie unterging, sich von ihnen linkshin abwandte; und sie waren in einem Hohlraum inmitten. Das gehört zu den Zeichen Allahs. Wen Allah leitet, der ist rechtgeleitet; doch wen Er irregehen lässt, für den wirst du auf keine Weise einen Helfer (und) Führer finden.
وَ تَحۡسَبُہُمۡ اَیۡقَاظًا وَّ ہُمۡ رُقُوۡدٌ ٭ۖ وَّ نُقَلِّبُہُمۡ ذَاتَ الۡیَمِیۡنِ وَ ذَاتَ الشِّمَالِ ٭ۖ وَ کَلۡبُہُمۡ بَاسِطٌ ذِرَاعَیۡہِ بِالۡوَصِیۡدِ ؕ لَوِ اطَّلَعۡتَ عَلَیۡہِمۡ لَوَلَّیۡتَ مِنۡہُمۡ فِرَارًا وَّ لَمُلِئۡتَ مِنۡہُمۡ رُعۡبًا ﴿۱۹﴾
وَتَحۡسَبُهُمۡ أَيۡقَاظٗا وَهُمۡ رُقُودٞۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِۖ وَكَلۡبُهُم بَٰسِطٞ ذِرَاعَيۡهِ بِٱلۡوَصِيدِۚ لَوِ ٱطَّلَعۡتَ عَلَيۡهِمۡ لَوَلَّيۡتَ مِنۡهُمۡ فِرَارٗا وَلَمُلِئۡتَ مِنۡهُمۡ رُعۡبٗا
English
Thou mightest deem them awake, whilst they are asleep; and We shall cause them to turn over to the right and to the left, their dog stretching out his forelegs on the threshold. If thou hadst had a look at them, thou wouldst surely have turned away from them in fright, and wouldst surely have been filled with awe of them.
English Short Commentary
Thou mightest deem them awake, whilst they are asleep;[1675] and We shall cause them to turn over to the right and to the left,[1675A] their dog stretching out its forelegs on the threshold.[1676] If thou hadst had a look at them, thou wouldst surely turn away from them in fright, and wouldst surely be filled with awe of them.[1677]
1675. The Muslims in the Holy Prophet’s time were forewarned that Christian nations in northern regions were lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. (close)
1675A. The words, 'We shall cause them to turn over to the right and to the left' seem to refer to their going about in the world, spreading in all directions in search of new markets and making new conquests. (close)
1676. The words, besides referring to the great fondness of Western Christian nations for dogs, may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora, and which looks like a dog keeping watch with its forelegs stretched forth on both sides. (close)
1677. These words refer to the time when Christian nations of the West were to acquire great political power. The Qur’an foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose. The verse contains a characteristic picture of the domination of Western nations over Eastern and Southern lands, their peculiar mode of life and the fear and awe they inspire among the peoples of these regions. (close)
English Five Volume Commentary
Thou mightest deem them awake, whilst they are asleep; and We shall cause them to turn over to the right and to the left, their dog stretching out his forelegs on the threshold. If thou hadst had a look at them, thou wouldst surely have turned away from them in fright, and wouldst surely have been filled with awe of them.[2059]
2059. Important Words:
ایقاظا (awake) is the plural of یقظ (yaqizun) which is derived fromیقظ (yaqiza) which means, he awoke; he did not sleep. (yaqizun) means, a man waking; a man vigilant, wary, cautious, or in a state of preparation; having his attention roused and possessing knowledge and much intelligence (Lane & Aqrab).
رقود (asleep) is the plural of راقد which is derived from رقد which means, he slept. They say رقد عن الامر i.e. he abstained or held back from the affair; he neglected it. رقدت السوق means, the market became stagnant or dull (Lane & Aqrab).
وصید (threshold) is derived from وصد. They say وصد بالمکان i.e. he remained in the house. اوصد الباب means, he closed the door. وصید means, a court or open space in front of a house; a threshold of a door or entrance; a door or entrance; a fold for sheep or goats; a house of stones made in the mountains for flocks or herds (Lane & Aqrab).
Commentary:
The verse does not refer to the Dwellers of the Cave in the early days of Christianity but to Christian nations in the Holy Prophet’s own time. Muslims of that time were warned that Christian nations in northern regions were then lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. Before that time Muslims should make effective preparation to protect themselves against their devastating onslaughts. Muslims threw this timely Divine warning to the winds. After Caliph Uthman, internecine dissensions rent them. They became heedless of the danger that existed in the shape of the Byzantine Empire by their side. If they then had attacked and conquered it, for which they had quite legitimate reasons as the Romans had first attacked them, the political map of the world would now be quite different from what it is.
The words, their dog stretching out his forelegs on the threshold, refer to the great fondness of Christian peoples for their dogs. The words may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora. This sea looks like a dog keeping watch with his forelegs stretched forth on both sides. The Turks conquered this country in the 15th century but it was too late. By then a great political awakening had taken place among the Christian nations of the northern regions. If in the day of their power and glory the Moors and the Abbasids had made common cause to subdue and crush these nations, Islam would have spread to these parts and mankind would have been spared much misery and bloodshed.
The expression, If thou had had a look at them, thou wouldst surely have turned away from them in fright, refers to the time when Christian nations will have acquired great political power. Till very recently the nationals of all western countries were treated with great respect and fear all over the East. It constitutes a proof positive of the Divine source of the Quran that it foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose. (close)
اُردو
اور تُو انہیں جاگا ہوا گمان کرتا ہے جبکہ وہ سوئے ہوئے ہیں اور ہم انہیں دائیں اور بائیں ادلتے بدلتے رہتے ہیں اور ان کا کتا چوکھٹ پر اپنی اگلی دونوں ٹانگیں پھیلائے ہوئے ہے۔ اگر تو انہیں جھانک کر دیکھے تو ضرور پیٹھ پھیر کر ان سے بھاگ جائے اور ان کے رعب سے بھر جائے۔
اُردو تفسیر صغیر
اور (اے مخاطب) تو انہیں بیدار سمجھتا ہے حالانکہ وہ سوتے ہیں اور ہم انہیں دائیں طرف (بھی) پھرائیں گے اور بائیں طرف (بھی) اور ان کا کتا (بھی ان کے ساتھ ساتھ) صحن میں ہاتھ پھیلائے (موجود) رہے گا۔ اگر تو ان کے حالات سے آگاہ ہو جائے تو تو ان سے بھاگنے کے لئے پیٹھ پھیر لے اور ان کی وجہ سے رعب سے بھر جائے۔
Français
Tu pourrais les croire éveillés, alors qu’ils dorment ; et Nous les ferons se retourner à droite et à gauche, leur chien allongeant ses pattes de devant sur le seuil. Si tu avais jeté un regard sur eux, tu te serais assurément détourné d’eux en fuyant, et tu aurais été rempli d’émerveillement et de frayeur à cause d’eux.
Español
Podrías considerarlos despiertos, cuando están dormidos; pero Nosotros haremos que se muevan a la derecha y a la izquierda; con su perro estirando sus patas delanteras en el umbral. Si los hubieras contemplado, ciertamente te habrías alejado de ellos atemorizado, y en verdad te hubieras sentido aterrado ante ellos.
Deutsch
Du könntest sie für wach halten, indes sie schlafen; und Wir werden sie auf die rechte Seite und auf die linke sich umdrehen lassen, während ihr Hund seine Vorderpfoten auf der Schwelle ausstreckt. Hättest du sie so erblickt, du würdest dich gewiss vor ihnen zur Flucht gewandt haben und wärest mit Grausen vor ihnen erfüllt gewesen.
وَ کَذٰلِکَ بَعَثۡنٰہُمۡ لِیَتَسَآءَلُوۡا بَیۡنَہُمۡ ؕ قَالَ قَآئِلٌ مِّنۡہُمۡ کَمۡ لَبِثۡتُمۡ ؕ قَالُوۡا لَبِثۡنَا یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ ؕ قَالُوۡا رَبُّکُمۡ اَعۡلَمُ بِمَا لَبِثۡتُمۡ ؕ فَابۡعَثُوۡۤا اَحَدَکُمۡ بِوَرِقِکُمۡ ہٰذِہٖۤ اِلَی الۡمَدِیۡنَۃِ فَلۡیَنۡظُرۡ اَیُّہَاۤ اَزۡکٰی طَعَامًا فَلۡیَاۡتِکُمۡ بِرِزۡقٍ مِّنۡہُ وَ لۡـیَؔتَلَطَّفۡ وَ لَا یُشۡعِرَنَّ بِکُمۡ اَحَدًا ﴿۲۰﴾
وَكَذَٰلِكَ بَعَثۡنَٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَهُمۡۚ قَالَ قَآئِلٞ مِّنۡهُمۡ كَمۡ لَبِثۡتُمۡۖ قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۚ قَالُواْ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ فَٱبۡعَثُوٓاْ أَحَدَكُم بِوَرِقِكُمۡ هَٰذِهِۦٓ إِلَى ٱلۡمَدِينَةِ فَلۡيَنظُرۡ أَيُّهَآ أَزۡكَىٰ طَعَامٗا فَلۡيَأۡتِكُم بِرِزۡقٖ مِّنۡهُ وَلۡيَتَلَطَّفۡ وَلَا يُشۡعِرَنَّ بِكُمۡ أَحَدًا
English
And so We raised them up that they might question one another. One of them said, ‘How long have you tarried?’ They said, ‘We have tarried a day or part of a day.’ Others said, ‘Your Lord knows best the time you have tarried. Now send one of you with these silver coins of yours to the city; and let him see which of its inhabitants has the purest food, and let him bring you provisions thereof. And let him be courteous and let him not inform anyone about you.’
English Short Commentary
And so We raised them up that they might question one another. One of them said, [a]‘How long have you tarried?’ They said, ‘We have tarried a day or part of a day.’ Others said, ‘Your Lord knows best the time you have tarried.[1678] Now send one of you with these silver coins of yours to the city; and let him see which of its inhabitants has the purest food,[1679] and let him bring you provisions thereof. And let him be courteous[1680] and let him not inform[1681] anyone about you.’
1678. The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer to the peoples of the West who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the East were laid in the beginning of the seventeenth century ("March of Man"). This period approximates to one thousand years after the Holy Prophet. (close)
1679. When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world. (close)
1680. European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.' (close)
1681. The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East. (close)
English Five Volume Commentary
And so We raised them up that they might question one another. One of them said, [a]‘How long have you tarried?’ They said, ‘We have tarried a day or part of a day.’ Others said, ‘Your Lord knows best the time you have tarried. Now send one of you with these silver coins of yours to the city; and let him see which of its inhabitants has the purest food, and let him bring you provisions thereof. And let him be courteous and let him not inform anyone about you.’[2060]
2060. Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days. (close)
اُردو
اور اسی طرح ہم نے انہیں (غفلت سے) بیدار کیا تاکہ وہ آپس میں ایک دوسرے سے سوال کریں۔ ان میں سے ایک کہنے والے نے پوچھا تم کتنی دیر رہے تو انہوں نے کہا ہم تو محض ایک دن یا اس کا کچھ حصہ رہے ہیں۔ انہوں نے کہا تمہارا ربّ ہی بہتر جانتا ہے کہ تم کتنی مدت رہے ہو۔ پس اپنے میں سے کسی کو یہ اپنا سِکّہ دے کر شہر کی طرف بھیجو۔ پس وہ دیکھے کہ سب سے اچھا کھانا کونسا ہے توپھر اس میں سے وہ تمہارے پاس کچھ کھانا لے آئے اور حیلہ کرتے ہوئے اُن کے راز معلوم کرے اور تمہارے بارہ میں ہرگز کسی کو آگاہ نہ کرے۔
اُردو تفسیر صغیر
اور اسی طرح ہم نے انہیں (بیکسی کی حالت سے) اٹھایا۔ اس پر وہ آپس میں (حیرت سے) ایک دوسرے سے سوال کرنے لگے (اور) ان میں سے ایک کہنے لگا (کہ) تم یہاں کتنی دیر ٹھہرے رہے ہو (جو اس کے مخاطب تھے) انہوں نے کہا (کہ) ہم ایک دن یا دن کا کچھ حصہ ٹھہرے ہیں (تب) انہوں نے (یعنی دوسروں نے) کہا (کہ) جو (عرصہ) تم (یہاں) ٹھہرے رہے ہو اسے تمہارا رب (ہی) بہتر جانتا ہے۔ پس (اس بحث کو چھوڑو اور) اپنے یہ پرانے سکے دے کر اپنے میں سے کسی ایک کو اس شہر کی طرف بھیجو وہ (جاکر) دیکھے کہ اس (شہر) میں سے کس کا غلہ سب سے اچھا ہے پھر (جس کا غلہ سب سے اچھا ہو) اس سے کچھ کھانے کا سامان لے آئے اور وہ ہوشیاری سے (لوگوں کی) راز کی باتیں معلوم کرنے کی کوشش کرے اور تمہارے متعلق کسی کو ہرگز (کوئی) علم نہ ہونے دے۔
Français
Et ainsi Nous les fîmes sortir de leur état afin qu’ils s’interrogent les uns les autres. L’un d’eux dit : « Combien de temps êtes-vous restés dans cet état ? » Ils répondirent : « Nous sommes restés dans cet état pendant une journée ou une partie d’une journée. » D’autres dirent : « Votre Seigneur sait le mieux le temps que vous êtes restés ainsi. Maintenant envoyez l’un d’entre vous à la ville avec vos pièces d’argent que voici ; et qu’il voie quel aliment est le plus pur, et qu’il vous en apporte des provisions. Et qu’il se montre courtois, mais qu’il ne renseigne personne sur vous.
Español
Y así los despertamos para que pudieran interrogarse unos a otros. Uno de ellos dijo: “¿Cuánto tiempo habéis permanecido?”. Contestaron: “Estuvimos un día o parte de un día”. Otros dijeron. “Vuestro Señor sabe muy bien el tiempo que habéis permanecido. Enviad ahora a uno de vosotros a la ciudad con estas vuestras monedas de plata; y que vea cuál de sus moradores tiene la comida más pura, y que os traiga provisiones de ella. Y que sea amable y que no informe a nadie sobre vosotros”.
Deutsch
Und so erweckten Wir sie, damit sie einander befragen möchten. Ein Sprecher unter ihnen sprach: "Wie lange habt ihr verweilt?" Sie sprachen: "Wir verweilten einen Tag oder den Teil eines Tages." (Andere) sprachen: "Euer Herr kennt am besten die (Zeit), die ihr verweilt habt. Nun entsendet einen von euch mit dieser eurer Silbermünze zur Stadt; und er soll sehen, wer von ihren (Bewohnern) die reinste Speise hat, und soll euch davon Vorrat bringen. Er muss aber geschickt sein und soll ja keinem über euch Kunde geben.
اِنَّہُمۡ اِنۡ یَّظۡہَرُوۡا عَلَیۡکُمۡ یَرۡجُمُوۡکُمۡ اَوۡ یُعِیۡدُوۡکُمۡ فِیۡ مِلَّتِہِمۡ وَ لَنۡ تُفۡلِحُوۡۤا اِذًا اَبَدًا ﴿۲۱﴾
إِنَّهُمۡ إِن يَظۡهَرُواْ عَلَيۡكُمۡ يَرۡجُمُوكُمۡ أَوۡ يُعِيدُوكُمۡ فِي مِلَّتِهِمۡ وَلَن تُفۡلِحُوٓاْ إِذًا أَبَدٗا
English
‘For, if they should come to know of you, they would stone you or make you return to their religion and then will you never prosper.’
English Short Commentary
‘For, if they should prevail against you, they would stone you or force you return to their religion and then you will never prosper.’[1682]
1682. The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East. (close)
English Five Volume Commentary
‘For, if they should come to know of you, they would stone you or make you return to their religion and then will you never prosper.’[2061]
2061. Commentary:
The verse means to say that if the people to whom you are sending trade parties became acquainted with your real intentions, or before your feet became firmly established in their country some political quarrel or commercial disagreement arose and you were overpowered, then you would either have to quit their country or embrace their religion. In either ease you would fail to gain a permanent foothold and all your dreams of establishing a great empire in their country would come to naught. (close)
اُردو
یقیناً وہ ایسے لوگ ہیں کہ اگر تم پر غالب آ گئے تو تمہیں سنگسار کر دیں گے یا تمہیں اپنی ملت میں واپس لے جائیں گے اور نتیجۃً تم کبھی فلاح نہیں پاسکو گے۔
اُردو تفسیر صغیر
کیونکہ اگر وہ تم پر غلبہ پالیں تو یقیناً تمہیں سنگسار کر دیں گے یا (جبراً) تمہیں واپس اپنے مذہب میں داخل کر لیں گے اور اس صورت میں تم کبھی (بھی) کامیاب نہیں ہو سکو گے۔
Français
Car, s’ils devaient avoir le dessus sur vous, ils vous lapideraient certainement, ou ils vous feraient retourner à leur religion, et alors vous ne pourriez jamais prospérer. »
Español
“Porque si se os impusieran, os lapidarían u os harían volver a su religión, y entonces nunca prosperaríais”.
Deutsch
Denn wenn sie euch überwältigen sollten, dann würden sie euch steinigen oder euch zu ihrem Glauben zurückbringen, und ihr würdet dann nimmermehr glücklich sein."
وَ کَذٰلِکَ اَعۡثَرۡنَا عَلَیۡہِمۡ لِیَعۡلَمُوۡۤا اَنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّ اَنَّ السَّاعَۃَ لَا رَیۡبَ فِیۡہَا ۚ٭ اِذۡ یَتَنَازَعُوۡنَ بَیۡنَہُمۡ اَمۡرَہُمۡ فَقَالُوا ابۡنُوۡا عَلَیۡہِمۡ بُنۡیَانًا ؕ رَبُّہُمۡ اَعۡلَمُ بِہِمۡ ؕ قَالَ الَّذِیۡنَ غَلَبُوۡا عَلٰۤی اَمۡرِہِمۡ لَنَتَّخِذَنَّ عَلَیۡہِمۡ مَّسۡجِدًا ﴿۲۲﴾
وَكَذَٰلِكَ أَعۡثَرۡنَا عَلَيۡهِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَآ إِذۡ يَتَنَٰزَعُونَ بَيۡنَهُمۡ أَمۡرَهُمۡۖ فَقَالُواْ ٱبۡنُواْ عَلَيۡهِم بُنۡيَٰنٗاۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡۚ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰٓ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَيۡهِم مَّسۡجِدٗا
English
And thus did We disclose them to the people that they might know that the promise of Allah was true, and that, as to the Hour, there was no doubt about it. And remember the time when people disputed among themselves concerning them, and said, ‘Build over them a building.’ Their Lord knew them best. Those who won their point said, ‘We will, surely, build a place of worship over them.’
English Short Commentary
And thus did We disclose them to the people that they might know [a]that the promise of Allah was true, and that, [b]as to the promised Hour, there was no doubt about it. And call to mind the time when people disputed among themselves concerning them, and said to each other, ‘Build over them a building.’ Their Lord knew them best. Those who won their point said, ‘We will, surely, build a place of worship over them.’[1683]
1683. The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs. (close)
English Five Volume Commentary
And thus did We disclose them to the people that they might know [a]that the promise of Allah was true, and that, [b]as to the Hour, there was no doubt about it. And remember the time when people disputed among themselves concerning them, and said, ‘Build over them a building.’ Their Lord knew them best. Those who won their point said, ‘We will, surely, build a place of worship over them.’[2062]
2062. Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs. (close)
اُردو
اور اسی طرح ہم نے ان کے حالات پر آگاہی بخشی تاکہ وہ لوگ جان لیں کہ اللہ کا وعدہ سچا ہے اور یہ کہ انقلاب کی گھڑی وہ ہے جس میں کوئی شک نہیں۔ جب وہ آپس میں بحث کر رہے تھے تو ان میں سے بعض نے کہا کہ ان پر کوئی یادگار عمارت تعمیر کرو۔ اُن کا ربّ ان کے بارہ میں سب سے زیادہ علم رکھتا ہے۔ اُن لوگوں نے جو اپنے فیصلہ میں غالب آگئے کہا کہ ہم تو یقیناً ان پر ایک مسجد تعمیر کریں گے۔
اُردو تفسیر صغیر
اور اسی طرح ہم نے (لوگوں کو) ان (کے حالات) سے آگاہ کیا ہے تا انہیں معلوم ہو کہ اللہ کا وعدہ پورا ہو کر رہنے والا ہے اور (یہ بھی) کہ اس (موعودہ) گھڑی (کے آنے )میں کچھ بھی شک نہیں (اور اس وقت کو بھی یاد کرو) جب وہ اپنے کام کے متعلق آپس میں گفتگو کرنے لگے اور انہوں نے (ایک دوسرے سے) کہا (کہ) تم ان (کے رہنے کے مقام) پر کوئی عمارت بناٶ۔ ان کا رب ان (کے حال) کو سب سے بہتر جانتا تھا (آخر) جنہوں نے اپنے قول میں غلبہ حاصل کر لیا انہوں نے کہا (کہ) ہم (تو) ان (کے رہنے کے مقام) پر مسجد (ہی) بنائیں گے۔
Français
Et ainsi les avons-Nous révélés aux gens afin qu’ils sachent que la promesse d’Allāh était vraie, et que, quant à l’Heure, il n’y a aucun doute à son sujet. Et souvenez-vous quand les gens se disputèrent entre eux à leur sujet, et certains ont dit : « Erigez un édifice sur eux ». Leur Seigneur les connaissait le mieux. Ceux qui l’emportèrent dans leur décision ont dit : « Nous construirons certainement un lieu d’adoration sur eux. »
Español
Y de este modo los descubrimos a las gentes para que conocieran que la promesa de Al-lah era verdadera y que, en cuanto a la Hora, no había duda alguna respecto a ella. Y acordaos de uando las gentes discutieron entre sí respecto a ellos y algunos dijeron: “Edificad sobre ellos un edificio”. Su Señor los conocía perfectamente. Aquellos cuya opinión prevaleció dijeron: “En verdad, edificaremos un lugar de oración sobre ellos”.
Deutsch
Und so entdeckten Wir sie (den Menschen), damit sie erkennen möchten, dass Allahs Verheißung wahr ist und dass über die "Stunde" kein Zweifel ist. (Und gedenke der Zeit) als die Leute untereinander stritten über sie und sprachen: "Bauet ein Gebäude über ihnen." Ihr Herr wusste sie am besten. Jene, deren Ansicht obsiegte, sprachen: "Wir wollen unbedingt ein Bethaus über ihnen errichten."
سَیَقُوۡلُوۡنَ ثَلٰثَۃٌ رَّابِعُہُمۡ کَلۡبُہُمۡ ۚ وَ یَقُوۡلُوۡنَ خَمۡسَۃٌ سَادِسُہُمۡ کَلۡبُہُمۡ رَجۡمًۢا بِالۡغَیۡبِ ۚ وَ یَقُوۡلُوۡنَ سَبۡعَۃٌ وَّ ثَامِنُہُمۡ کَلۡبُہُمۡ ؕ قُلۡ رَّبِّیۡۤ اَعۡلَمُ بِعِدَّتِہِمۡ مَّا یَعۡلَمُہُمۡ اِلَّا قَلِیۡلٌ ۬۟ فَلَا تُمَارِ فِیۡہِمۡ اِلَّا مِرَآءً ظَاہِرًا ۪ وَّ لَا تَسۡتَفۡتِ فِیۡہِمۡ مِّنۡہُمۡ اَحَدًا ﴿٪۲۳﴾
سَيَقُولُونَ ثَلَٰثَةٞ رَّابِعُهُمۡ كَلۡبُهُمۡ وَيَقُولُونَ خَمۡسَةٞ سَادِسُهُمۡ كَلۡبُهُمۡ رَجۡمَۢا بِٱلۡغَيۡبِۖ وَيَقُولُونَ سَبۡعَةٞ وَثَامِنُهُمۡ كَلۡبُهُمۡۚ قُل رَّبِّيٓ أَعۡلَمُ بِعِدَّتِهِم مَّا يَعۡلَمُهُمۡ إِلَّا قَلِيلٞۗ فَلَا تُمَارِ فِيهِمۡ إِلَّا مِرَآءٗ ظَٰهِرٗا وَلَا تَسۡتَفۡتِ فِيهِم مِّنۡهُمۡ أَحَدٗا
English
Some say, ‘They were three, the fourth was their dog,’ and others say, ‘They were five, the sixth was their dog,’ guessing at random. And yet others say, ‘They were seven, the eighth was their dog.’ Say, ‘My Lord knows best their number. None knows them except a few.’ So argue not concerning them except with arguing that is overpowering, nor seek information about them from any one of them.
English Short Commentary
Some say, ‘They were three, the fourth of them was their dog,’ and others say, ‘They were five, the sixth of them was their dog,’ guessing at random. And yet others say, ‘They were seven, the eighth of them was their dog.’[1684] Say, ‘My Lord knows best their correct number. None knows them except a few.’ So argue not concerning them except with unanswerable arguments, nor seek information concerning them from anyone of them.
1684. These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees. (close)
English Five Volume Commentary
Some say, ‘They were three, the fourth was their dog,’ and others say, ‘They were five, the sixth was their dog,’ guessing at random. And yet others say, ‘They were seven, the eighth was their dog.’ Say, ‘My Lord knows best their number. None knows them except a few.’ So argue not concerning them except with arguing that is overpowering, nor seek information about them from any one of them.[2063]
2063. Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded. (close)
اُردو
ضرور وہ کہیں گے کہ وہ تین تھے اور چوتھا ان کا کتا تھا اور وہ بن دیکھے تخمیناً کہیں گے کہ وہ پانچ تھے اور چھٹا ان کا کتا تھا اور کہیں گے کہ وہ سات تھے اور آٹھواں ان کا کتا تھا۔ تُو کہہ دے میرا ربّ ہی ان کی گنتی کو بہتر جانتا ہے اور (اس کے سوا) کوئی ایک بھی انہیں نہیں جانتا ۔ پس تُو ان کے بارہ میں سرسری گفتگو کے سوا بحث نہ کر اور ان سے متعلق ان میں سے کسی سے بھی کوئی بات نہ پوچھ۔
اُردو تفسیر صغیر
وہ (لوگ جو حقیقت حال سے بے خبر ہیں ضرور) غیب کے متعلق اٹکل پچو باتیں کرتے ہوئے (کبھی) کہیں گے (کہ وہ صرف) تین (آدمی) تھے۔ جن کے ساتھ چوتھا ان کا کتا تھا اور (کبھی یہ) کہیں گے (کہ وہ) پانچ تھے جن کے ساتھ چھٹا ان کا کتا تھا اور (ان میں سے بعض یوں بھی) کہیں گے (کہ وہ) سات تھے اور ان کے ساتھ آٹھواں ان کا کتا تھا۔ تو (انہیں) کہہ (کہ) ان کی صحیح گنتی کو اللہ (ہی) بہتر جانتا ہے۔ (اور) تھوڑے لوگوں کے سوا انہیں کوئی نہیں جانتا۔ پس تو ان کے متعلق مضبوط بحث کے سوا کوئی بحث نہ کر۔ اور ان کے بارہ میں ان میں سے کسی سے حقیقت حال دریافت نہ کر۔
Français
Certains disent : « Ils étaient trois, le quatrième était leur chien, » et d’autres disent, devinant au hasard : «Ils étaient cinq, le sixième était leur chien ; » etcertains encore disent : « Ils étaient sept, le huitième était leur chien. » Dis : « Mon Seigneur sait le mieux quel était leur nombre réel. Peu nombreux sont ceux qui possèdent des connaissances sûres à leur sujet. Aussi, n’argumentez pas à leur propos, excepté dans une discussion informelle, et ne cherchez pas non plus des renseignements les concernant de qui que ce soit parmi eux.
Español
Algunos dicen: “Eran tres, el cuarto era su perro” y otros dicen: “Eran cinco, el sexto era su perro”, conjeturando al azar. Y algunos otros dicen: “Eran siete, el octavo era su perro”. Diles: “Mi Señor conoce perfectamente cuál era su número real. Nadie los conoce salvo unos pocos”. No discutáis, pues, respecto a ellos, salvo que se trate de una conversación casual, ni busquéis información sobre los mismos de ninguno de ellos.
Deutsch
Manche sagen: "(Sie waren ihrer) drei, ihr vierter war ihr Hund", und (andere) sagen: "(Sie waren) fünf, ihr sechster war ihr Hund", indem sie herumraten im Dunkel, und (wieder andere) sagen: "(Sie waren) sieben, ihr achter war ihr Hund." Sprich: "Mein Herr kennt am besten ihre Zahl. Niemand weiß sie, außer einigen wenigen." So streite nicht über sie, es sei denn durch zwingendes Beweisen, und suche nicht Kunde über sie bei irgendeinem von ihnen.
وَ لَا تَقُوۡلَنَّ لِشَایۡءٍ اِنِّیۡ فَاعِلٌ ذٰلِکَ غَدًا ﴿ۙ۲۴﴾
وَلَا تَقُولَنَّ لِشَاْيۡءٍ إِنِّي فَاعِلٞ ذَٰلِكَ غَدًا
English
And say not of anything, ‘I am going to do it tomorrow,’
English Short Commentary
And say not of anything, ‘I shall do that tomorrow,’[1685]
1685. The verse may mean that in the time of their decline and degradation Muslims will lose all initiative for any real and useful work and will indulge only in daydreaming and all their activities will remain confined to talking about the future, and they will do nothing to improve their lot. (close)
English Five Volume Commentary
And say not of anything, ‘I am going to do it tomorrow,’[2064]
2064. Commentary:
The verse refers to the time when Christian nations will have attained great power and predominance in the world. Muslims of that time—of the present time—are warned that it would be then suicidal on their part to try to fight Christian nations with material means, because the military might and material means of the latter would be too much for any single people or a combination of peoples to fight them successfully. It is to this all-powerfulness of Christian nations of the west in the Latter Days that the well-known hadith لایدان لاحد لقتالھم i.e. no one will have the power to fight them successfully (Muslim, vol. 4, Chap. on Dajjal) refers. Muslims are warned that in the days of their powerlessness before Christian nations they should not indulge in idle boasts of adopting one scheme or the other against them, but should respond to the call of one whom God would raise to take them out of the slough of despond into which they would have fallen. The verse may also mean that in the time of their decline and degradation Muslims will lose all initiative for any real and useful work and will indulge only in daydreaming and holding out impotent threats to their enemies. All their activities will then remain confined to talking about the future and they would do nothing to improve their miserable lot.
Some commentators of the Quran have given currency to the baseless legend that this verse admonishes the Holy Prophet that he should never fail to utter the formula انشاء اللّٰه i.e. " If God so wills it," while beginning to do any work, because on one occasion before doing a certain thing he had forgotten to utter this formula. There is no reference here to any such legend. (close)
اُردو
اور ہرگز کسی چیز سے متعلق یہ نہ کہا کر کہ میں کل اسے ضرور کروں گا۔
اُردو تفسیر صغیر
اور تو کسی بات کے متعلق (دعویٰ سے) ہرگز نہ کہہ (کہ) میں کل یہ (کام) ضرور کروں گا۔
Français
Et ne dis pas de quoi que ce soit : « Certainement je vais le faire demain, »
Español
No digas nunca de ninguna cosa: “La haré mañana”,
Deutsch
Und sprich nie von einer Sache: "Ich werde es morgen tun",
اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ ۫ وَ اذۡکُرۡ رَّبَّکَ اِذَا نَسِیۡتَ وَ قُلۡ عَسٰۤی اَنۡ یَّہۡدِیَنِ رَبِّیۡ لِاَقۡرَبَ مِنۡ ہٰذَا رَشَدًا ﴿۲۵﴾
إِلَّآ أَن يَشَآءَ ٱللَّهُۚ وَٱذۡكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلۡ عَسَىٰٓ أَن يَهۡدِيَنِ رَبِّي لِأَقۡرَبَ مِنۡ هَٰذَا رَشَدٗا
English
Unless Allah should will. And remember thy Lord when thou forgettest, and say, ‘I hope my Lord will guide me to what is even nearer than this to the right path.’
English Short Commentary
[a]Unless Allah should will.And remember thy Lord when thou forgetest and say, ‘I hope my Lord will guide me to what is even nearer than this to the right path.’
English Five Volume Commentary
[a]Unless Allah should will. And remember thy Lord when thou forgettest, and say, ‘I hope my Lord will guide me to what is even nearer than this to the right path.’[2065]
2065. Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations. (close)
اُردو
سوائے اس کے کہ اللہ چاہے۔ اور جب تُو بھول جائے تو اپنے ربّ کو یاد کیا کر اور کہہ دے کہ بعید نہیں کہ میرا ربّ اس سے زیادہ درست بات کی طرف میری راہنمائی کردے۔
اُردو تفسیر صغیر
ہاں (صرف اس طرح کروں گا) جس طرح اللہ چاہے گا۔ اور جب (کسی وقت) تو بھول جائے تو (یاد آجانے پر) اپنے رب (کے وعدوں) کو یاد (کرلیا) کر اور کہہ دیا کر (کہ مجھے کامل) امید ہے کہ میرا رب (آخر مجھے کامیاب کردے گا اور) مجھے اس راستہ پر چلائے گا جو ہدایت پانے کے لحاظ سے اس (راستہ) سے (جو میرا تجویز کردہ ہے تکمیل کے) زیادہ قریب ہوگا۔
Français
A moins qu’Allāh le veuille. Et souviens-toi de ton Seigneur quand tu oublies quelque chose, et dis : « J’espère que mon Seigneur me guidera vers ce qui est encore plus près du bon chemin que ceci. »
Español
A menos que Al-lah lo quiera. Recuerda a tu Señor cuando olvides y di: “Espero que mi Señor me guíe a lo que está aún más cerca del camino recto que esto”.
Deutsch
es sei denn: "So Allah will" Und gedenke deines Herrn, wenn du es vergessen hast, und sprich: "Ich hoffe, mein Herr wird mich noch näher als dies zum rechten Wege führen."
وَ لَبِثُوۡا فِیۡ کَہۡفِہِمۡ ثَلٰثَ مِائَۃٍ سِنِیۡنَ وَ ازۡدَادُوۡا تِسۡعًا ﴿۲۶﴾
وَلَبِثُواْ فِي كَهۡفِهِمۡ ثَلَٰثَ مِاْئَةٖ سِنِينَ وَٱزۡدَادُواْ تِسۡعٗا
English
And they stayed in their Cave three hundred years, and added nine more.
English Short Commentary
And they stayed in their Cave three hundred years and to that they added nine.[1686]
1686. The period in which early Christians were subjected to persecution and had frequently to take refuge in caves and other places of hiding extends approximately over 309 years, and historical data have corroborated this calculation. As popularly believed the persecution of Christians began with Jesus’s Crucifixion in 28 A.D., and ended with Emperor Constantine’s conversion to Christianity in 337 A.D. (Enc. Brit.), a period of about 309 years. And Constantine was not converted in 337 A.D., but in 309 A.D. The tragedy of the Crucifixion took place 28 years later than is generally believed (Chronology by Archbishop Ushers & Daily Bible Illustrations by Dr. Kitto). (close)
English Five Volume Commentary
And they stayed in their Cave three hundred years, and added nine more.[2066]
2066. Commentary:
This verse sheds some light on the duration of the period in which early Christians were subjected to persecution and had frequently to take refuge in caves and other places of concealment. This period extends over 309 years and historical data have corroborated this calculation. As popularly believed the persecution of Christians began with Jesus’ Crucifixion in 28 A.D. and ended with the Emperor Constantine’s conversion to Christianity in 337 A.D. (Enc. Brit., 14th edition, vol. 5), a period of about 309 years. These dates, however, are not correct. If we delve a little more deeply into the history of early Christianity the fact is disclosed to us that Emperor Constantine did not become a Christian in 337 A.D. as is the popular belief but in 309 A.D., as history shows. The astonishing fact that the Christian Calendar now in use is not free from chronological anachronisms has been admitted by Christian scholars themselves. Archbishop Ushers and Dr. Kitto in their well-known books, "Chronology" and "Daily Bible Illustrations," after elaborate research into the chronology of early Christianity, have been compelled to admit that chronological data show that Jesus was five and not thirty-three years old at the time when the Crucifixion is supposed to have taken place i.e. the tragedy of the Crucifixion took place 28 years later than is generally believed. Thus subtracting 28 from 337 it becomes established that the year of Constantine’s conversion was 309 A.D., when with Christianity becoming the State religion of the Roman Empire persecution of Christians completely ceased. So even Christian historical records support the Quran in stating that early Christians continued to be persecuted, off and on, for 309 years.
The verse incidentally impresses upon Muslims who, like اصحاب کھف now are and may, also in future, be the victims of similar persecution, the desirability of bearing with patience and fortitude their trials and tribulations so that they may become entitled to Divinefavours. (close)
اُردو
اور وہ اپنی غار میں تین سو سال کے دوران گنتی کے چند سال رہے اور اس پر انہوں نے مزید نو کا اضافہ کیا۔
اُردو تفسیر صغیر
اور (بعض لوگ یہ بھی کہتے ہیں کہ) وہ اپنی وسیع پناہ گاہ میں تین سو سال تک رہے تھے اور (اس عرصہ پر) نو (سال) انہوں نے اور بڑھائے تھے۔
Français
Et ils restèrent trois cents ans dans leur Caverne, et y ajoutèrent neuf de plus.
Español
Mas permanecieron en su Caverna trescientos años, y a eso añadieron nueve.
Deutsch
Und sie blieben dreihundert Jahre lang in ihrer Höhle, noch neun hinzugefügt.