وَ اَنۡذِرۡہُمۡ یَوۡمَ الۡحَسۡرَۃِ اِذۡ قُضِیَ الۡاَمۡرُ ۘ وَ ہُمۡ فِیۡ غَفۡلَۃٍ وَّ ہُمۡ لَا یُؤۡمِنُوۡنَ ﴿۴۰﴾
وَأَنذِرۡهُمۡ يَوۡمَ ٱلۡحَسۡرَةِ إِذۡ قُضِيَ ٱلۡأَمۡرُ وَهُمۡ فِي غَفۡلَةٖ وَهُمۡ لَا يُؤۡمِنُونَ
English
And warn them of the day of grief when the matter will be decided. But now they are in a state of carelessness, so they do not believe.
English Short Commentary
And warn them of [b]the day of sorrow when the matter will be decided. But now they are in a state of heedlessness, so they do not believe.
English Five Volume Commentary
And warn them of [a]the day of grief when the matter will be decided. But now they are in a state of carelessness, so they do not believe.[2183]
2183. Commentary:
The words اذ قضی الامر means, (1) when the decree of God will be announced; (2) when decision will be made according to truth and justice.
The expression وھم لا یؤمنون in addition to the meaning given in the text may also signify that though on the Day of Decision the realization will dawn on disbelievers that they were in the wrong, yet having become accustomed to untruth and disbelief, they will not become reconciled to it and their hearts will continue to suffer from the rust, and they will continue to wander in the wilderness, of disbelief and consequently will suffer Divine punishment. (close)
اُردو
اور انہیں (اس) حسرت کے دن سے ڈرا جب فیصلہ چکا دیا جائے گا۔ حال یہ ہے کہ وہ غفلت میں ہیں اور وہ ایمان نہیں لاتے۔
اُردو تفسیر صغیر
اور ان کو اس دن سے ڈرا جس دن (افسوس اور) مایوسی چھائی ہوئی ہوگی (یعنی قیامت کے دن سے) جب سب معاملات کا فیصلہ ہو جائے گا اور (اب تو) یہ لوگ غفلت میں (پڑے ہوئے) ہیں اور ایمان نہیں لاتے۔
Français
Et avertis-les du jour du regret quand le verdict sera rendu. Mais maintenant ils sont dans un état d’insouciance ; aussi ils ne croient pas.
Español
Adviérteles del día del lamento, cuando se decida la cuestión. Aunque ahora están en estado de indiferencia, por lo que no creen.
Deutsch
Und warne sie vor dem Tag der Trauer, wenn der Spruch gefällt werden wird. Jetzt sind sie in Sorglosigkeit, daher glauben sie nicht.
اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَ مَنۡ عَلَیۡہَا وَ اِلَیۡنَا یُرۡجَعُوۡنَ ﴿٪۴۱﴾
إِنَّا نَحۡنُ نَرِثُ ٱلۡأَرۡضَ وَمَنۡ عَلَيۡهَا وَإِلَيۡنَا يُرۡجَعُونَ
English
It is We Who will inherit the earth and all who are thereon; and to Us will they all be returned.
English Short Commentary
[c]It is We Who shall inherit[1772] the earth and all who are thereon, and to Us will they all be returned.
1772. The verse embodies two prophecies: (a) The Christian people will first come to rule over almost the whole of the earth, and will be dominating it by their large numbers; and (b) as a result of their disbelief they will then be deprived of their dominion which will ultimately be given to the followers of Islam. (close)
English Five Volume Commentary
[a]It is We Who will inherit the earth and all who are thereon; and to Us will they all be returned.[2184]
2184. Commentary:
As the Surah deals with the false Christian beliefs and the rise, progress and prosperity of Christian nations, and with the ultimate destruction of their material might and power the word الارض (the earth) here signifies the vast parts of the world over which they will hold sway; and the expression من علیھا (who are thereon) points to the large numbers of Christian people who at that time will be inhabiting the earth and dominating it.
The verse embodies two prophecies: (a) the Christians will first come to rule over almost the whole earth, and will be dominating it by their large numbers, and (b) then as a result of their disbelief they will be deprived of their world dominion which will ultimately be given to the followers of Islam. It points to the present great material power and grandeur of Christian nations and their subsequent destruction and to the ultimate spread and triumph of Islam. The words, And to Us will they all be returned, signify that Western Christian nations will ultimately accept Islam. (close)
اُردو
یقیناً زمین کے ہم ہی وارث ہوں گے اور اُن کے بھی جو اُس پر ہیں اور ہماری طرف ہی وہ لوٹائے جائیں گے۔
اُردو تفسیر صغیر
ہم یقیناً (ساری) زمین کے بھی وارث ہونگے اور ان لوگوں کے بھی جو اس پر رہتے ہیں اور (آخرکار) سب لوگ ہماری طرف ہی لوٹا کر لائے جائیں گے۔
Français
C’est Nous Qui hériterons de la terre et de tous ceux qui sont dessus ; et c’est à Nous qu’ils seront tous ramenés.
Español
Somos Nosotros quienes heredaremos la tierra y a todos quienes estén en ella; y a Nosotros serán todos ellos devueltos.
Deutsch
Wir Selbst werden die Erde erben und alle, die auf ihr sind; und zu Uns werden sie zurückgebracht.
وَ اذۡکُرۡ فِی الۡکِتٰبِ اِبۡرٰہِیۡمَ ۬ؕ اِنَّہٗ کَانَ صِدِّیۡقًا نَّبِیًّا ﴿۴۲﴾
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِبۡرَٰهِيمَۚ إِنَّهُۥ كَانَ صِدِّيقٗا نَّبِيًّا
English
And relate the story of Abraham as mentioned in the Book. He was a truthful man and a Prophet.
English Short Commentary
[d]And relate the story of Abraham as mentioned in the Book.[1773] He was a truthful man and a Prophet.
1773. "The Book" means the Qur’an. The Holy Prophet is here directed to relate the story of Abraham as it is given in the Qur’an and not as it is related in the Bible. Whereas the Qur’an depicts Abraham as a truthful man, the Bible accuses him of telling lies (Gen. 20:13). The Qur’an has laid great stress on the truthfulness of Abraham, perhaps because sometime in future, lies were to be attributed to him by some Commentators of the Qur’an. (close)
English Five Volume Commentary
[b]And relate the story of Abraham as mentioned in the Book. He was a truthful man and a Prophet.[2185]
2185. Commentary:
ابراھیم (Abraham) means the father of nations. Originally Abraham’s name was ابرام (Abram) which may have been derived from ابرم. They say ابرمه i.e. he twisted it (the rope) well. He made it firm, strong, solid (Lane). Abraham might have been so called because he was endowed to an unusual degree with conversational ability of a high mark. He was an irresistible debater. His talk was very effective and his arguments strong. A reference to this quality of Abraham is to be found in 2:259 and 6:76-81. Or Abram may have come to be called Abraham after God had made His covenant with him and had promised to multiply him exceedingly. God said: "As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for father of many nations have I made thee" (Gen. 17:4-5). In the Quran also Abraham has been called امة which means, "a nation", "a people", "a race" (16:121).
Abraham was a native of Ur of the Chaldees in Iraq. His people worshipped the sun and the stars. Their chief god was Merodach or (Madruk). It was also called Bel, i.e. Lord (Enc. Bib.).
Abraham was a great iconoclast. He preached the Unity and Oneness of God and strongly denounced and condemned idol-worship. By his iconoclastic activities he incurred the enmity of his father and so with his wife and his nephew Lot, he had to leave his native place for Canaan the land which God had promised to give to his seed (Gen 12:7). When Canaan suffered from a severe famine Abraham left it for Egypt where he married Hagar, the mother of Ishmael. For a detailed account of Abraham see 6:75.
الکتاب (the Book) in this verse means the Quran. The Holy Prophet is here directed to relate the story of Abraham as it is given in the Quran and not as it is related in the Bible. While the Quran depicts Abraham as a truthful man the Bible accuses him of telling lies (Gen. 20:13).
صدیق (a truthful man) is the intensified form of صادق which is active participle from صدقwhich means, he spoke the truth (Lane). صادق means one who speaks the truth. صدیق being the intensive form of صادق has four meanings; (a) one who very generally and often speaks the truth; (b) one who never tells a lie; (c) one who is so habituated to speaking truth that it becomes impossible for him to tell a lie; and (d) one who is truthful in his talk and substantiates the truth of his talk and beliefs by his actions and deeds. The speaking of truth becomes, as it were, a part of his being, a second nature with him (Lane). This is the highest stage of صدیقیت (the quality or condition of being truthful).
The word صدیق possesses a double connotation. While on the one hand it means one who is highly truthful, on the other it denotes a spiritual rank next only to the rank of prophethood. In fact, every quality possesses two connotations and two uses. It is used as an attribute and it also expresses a rank. In the present verse صدیق has been used to express only the attribute and quality of truthfulness and not the rank of صدیق which is included in the rank of نبی (a Prophet) which has also been mentioned in regard to Abraham in this verse. The verse means that Abraham was a Prophet of God and one of his most prominent and distinctive qualities was that he was truthful par excellence.
The Quran has laid great stress on the truthfulness of Abraham perhaps because in some future time lies were to be attributed to him by some commentators of the Quran.
It seems appropriate and pertinent to write here a few words about the order and arrangement of the verses of the present Surah because some Christian writers have found fault with the chronological order of the incidents mentioned in it. In fact the central theme of this Surah is to disprove and demolish the Christian dogma of godhead of Jesus Christ. The Surah opens with a brief mention of Zachariah, the father of Yahya who was a forerunner of Jesus. Zachariah’s mention is followed by a concise description of the birth of Yahya. Then a somewhat detailed description is given of the birth of Jesus who was the harbinger of the Holy Prophet and light is shed on the falsity of Christian beliefs and doctrines about him and his mother. This description of Jesus is followed by a narration of some important incidents in the life of Abraham. This seems to be a historical anachronism but in reality it is not. The Quran is not a book of history. It sometimes deliberately departs from the chronological order of events. The account of Abraham given in the present and the following verses is a case in point. The account of Jesus is followed by that of Abraham in order to drive home the point that when Abraham, the great progenitor of Moses who was the Founder of the Mosaic Dispensation of which Christianity is only an offshoot, was a firm believer in the Unity of God, how could Jesus depart from the Faith of his forefather, and claim to be God or son of God? Secondly, God had made a promise with Abraham that He would multiply him exceedingly through his two sons, Ishmael and Isaac. God’s promise with Abraham was fulfilled first through Isaac, and then when Isaac’s progeny disobeyed and defied Divine commandments and consistently rejected Divine Prophets and went so far as to kill John and crucify Jesus, God’s covenant with Abraham became transferred to Ishmael and was finally and fully fulfilled through the latter’s progeny. This is the real reason why the account of Jesus is followed by that of Abraham. After this a brief mention is made of Moses who was a descendant of Jacob and in whom God’s covenant with Abraham through Isaac found its highest fulfilment. After dealing with God’s covenant with Abraham through Isaac, the Surah proceeds to make a mention of the Divine promise with Abraham through Ishmael. This is why after Moses, mention has been made of Ishmael and this is the significance of the order which the Quran has kept in view while giving an account of the life of some Prophets and making only a brief mention of others and this is the right and natural order which should have been observed while dealing with the subject under discussion. The taunt of some Christian critics of Islam that the seeming historical anachronism was due to the Holy Prophet’s lack of the knowledge of history is absurd because elsewhere (chapter Hud) the Quran has given the accounts of some Prophets of very remote past in their proper chronological order which fact has been admitted by fair-minded Christian writers themselves. (close)
اُردو
اور (اس) کتاب میں ابراہیم کا ذکر بھی کر۔ یقیناً وہ ایک صدیق نبی تھا۔
اُردو تفسیر صغیر
اور تو قرآن کریم کے رو سے ابراہیم کا ذکر کر۔ وہ یقیناً بڑا راستباز تھا اور نبی تھا۔
Français
Et fais mention d’Abraham comme c’est dans le Livre. Il était un homme véridique et un Prophète.
Español
Nárrales la historia de Abraham como se menciona en el Libro. Fue un hombre veraz y un Profeta.
Deutsch
Erzähle, was in diesem Buch über Abraham steht. Er war ein Mann der Wahrheit, ein Prophet.
اِذۡ قَالَ لِاَبِیۡہِ یٰۤاَبَتِ لِمَ تَعۡبُدُ مَا لَا یَسۡمَعُ وَ لَا یُبۡصِرُ وَ لَا یُغۡنِیۡ عَنۡکَ شَیۡئًا ﴿۴۳﴾
إِذۡ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعۡبُدُ مَا لَا يَسۡمَعُ وَلَا يُبۡصِرُ وَلَا يُغۡنِي عَنكَ شَيۡـٔٗا
English
When he said to his father, ‘O my father, why dost thou worship that which hears not, nor sees, nor can avail thee aught?
English Short Commentary
When he said to his father, [a]‘O my father, why dost thou worship that which neither hears nor sees, nor can avail thee aught?
English Five Volume Commentary
When he said to his father, [a]‘O my father, why dost thou worship that which neither hears nor sees, nor can avail thee aught?[2186]
2186. Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11:26) Abraham’s father’s name has been given as Terah while Luke (3:34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11:26) nor (Luke 3:34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things? (close)
اُردو
جب اس نے اپنے باپ سے کہا اے میرے باپ! تو کیوں اس کی عبادت کرتا ہے جو نہ سنتا ہے اور نہ دیکھتا ہے اور تیرے کسی کام نہیں آتا۔
اُردو تفسیر صغیر
(اور تو اس وقت کو بھی یاد کر۔ اور لوگوں کے سامنے بیان کر) جب ابراہیم نے اپنے باپ سے کہا تھا کہ اے میرے باپ! تو کیوں ان چیزوں کی پرستش کرتا ہے جو نہ سنتی ہیں نہ دیکھتی ہیں اور نہ تیری کسی تکلیف کو دور کرنے پر قادر ہیں۔
Français
Quand il dit à son père : « Ô mon père, pourquoi adores-tu ce qui ni entend ni ne voit, et ne peut te profiter en rien ?
Español
Cuando dijo a su padre: “Oh padre mío, ¿por qué adoras a lo que ni oye, ni ve, ni puede servirte de nada?”.
Deutsch
Da er zu seinem Vater sprach: "O mein Vater, warum verehrst du das, was nicht hört und nicht sieht und dir in nichts nützen kann?
یٰۤاَبَتِ اِنِّیۡ قَدۡ جَآءَنِیۡ مِنَ الۡعِلۡمِ مَا لَمۡ یَاۡتِکَ فَاتَّبِعۡنِیۡۤ اَہۡدِکَ صِرَاطًا سَوِیًّا ﴿۴۴﴾
يَـٰٓأَبَتِ إِنِّي قَدۡ جَآءَنِي مِنَ ٱلۡعِلۡمِ مَا لَمۡ يَأۡتِكَ فَٱتَّبِعۡنِيٓ أَهۡدِكَ صِرَٰطٗا سَوِيّٗا
English
‘O my father, there has indeed come to me knowledge such as has not come to thee; so follow me, I will guide thee to an even path.
English Short Commentary
‘O my father, there has indeed come to me knowledge such as has not come to thee; so follow me, I will guide thee to a straight path;
English Five Volume Commentary
O my father, there has indeed come to me knowledge such as has not come to thee; so follow me, I will guide thee to an even path.
اُردو
اے میرے باپ! یقیناً میرے پاس وہ علم آ چکا ہے جو تیرے پاس نہیں آیا۔ پس میری پیروی کر۔ میں ٹھیک راستے کی طرف تیری رہنمائی کروں گا۔
اُردو تفسیر صغیر
اے میرے باپ! مجھے ایک خاص علم عطا کیا گیا ہے جو تجھے نہیں ملا۔ پس (باوجود اس کے کہ میں تیرا بیٹا ہوں) تو میری اتباع کر۔ میں تجھے سیدھا راستہ دکھاٶں گا۔
Français
Ô mon père, en vérité, il m’est venu une connaissance qui ne t’est pas venue ; suis-moi donc, je te guiderai vers un chemin droit.
Español
“Oh, padre mío, en verdad ha llegado a mí un conocimiento que tú no has recibido; sígueme y te guiaré a un camino recto”;
Deutsch
O mein Vater, zu mir ist in Wahrheit eine Erkenntnis gekommen, die nicht zu dir kam; so folge mir, ich will dich auf den rechten Pfad leiten.
یٰۤاَبَتِ لَا تَعۡبُدِ الشَّیۡطٰنَ ؕ اِنَّ الشَّیۡطٰنَ کَانَ لِلرَّحۡمٰنِ عَصِیًّا ﴿۴۵﴾
يَـٰٓأَبَتِ لَا تَعۡبُدِ ٱلشَّيۡطَٰنَۖ إِنَّ ٱلشَّيۡطَٰنَ كَانَ لِلرَّحۡمَٰنِ عَصِيّٗا
English
‘O my father, serve not Satan; surely, Satan is a rebel against the Gracious God.
English Short Commentary
‘O my father, [b]worship[1774] not Satan; surely Satan is a rebel against the Gracious God;[1775]
1774. ‘Ibadah which is noun-infinitive from the verb ‘Abada does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This latter significance of the word is clear from the verse itself because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. (close)
1775. In this verse, in fact, in the whole Surah, Shirk (idolatry) has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute Ar-Rahman (The Gracious) has also been mentioned again and again, because Shirk (idolatry) in every shape and form is the direct result of the denial of Rahmaniyyah (Divine Grace). (close)
English Five Volume Commentary
O my father, [a]worship not Satan; surely Satan is a rebel against the Gracious God.[2187]
2187. Commentary:
عبادة which is noun-infinitive from the verb عبد does not consist only in prostrating before God or an idol, but also signifies blindly or unthinkingly following a person or accepting an idea or belief without subjecting it to sane and searching criticism. This significance of the word is clear from the verse itself, because nobody has ever been seen to worship Satan in the sense that he prostrates before him and prays to him. It also appears from this verse that the word شیطان (Satan) here does not mean the 'Devil' or even the idols. Here it only signifies evil inclinations, wrong ideas and beliefs and bad associates and evil spirits. According to these meanings of the words عبادة and شیطان the verse would signify that one should not follow blindly or unthinkingly evil inclinations, wrong beliefs or bad friends or associates. Such an attitude on one’s part is tantamount to giving them Divine status and to worshipping them.
The word عصیا (rebel) also indicates that شیطان in this verse does not signify idols made of wood or stone because idols of stone do not disobey God. From the previous verse one may have been led to think that Abraham had advised his father against idol-worship only. This verse belies that idea and indicates that he advised him also against blindly following evil inclinations, wrong beliefs and association with evil persons. The words الشیطان (Satan) includes all these things. (close)
اُردو
اے میرے باپ! شیطان کی عبادت نہ کر۔ شیطان یقیناً رحمان کا نافرمان ہے۔
اُردو تفسیر صغیر
اے میرے باپ! شیطان کی عبادت نہ کر‘ شیطان یقیناً خدائے رحمن کا نافرمان ہے۔
Français
Ô mon père, n’adore pas Satan ; assurément Satan est un rebelle contre le Dieu Gracieux.
Español
“Oh, padre mío, no sirvas a Satanás; en verdad Satanás es rebelde contra el Dios Clemente”.
Deutsch
O mein Vater, diene nicht Satan, denn Satan ist ein Empörer wider den Allerbarmer.
یٰۤاَبَتِ اِنِّیۡۤ اَخَافُ اَنۡ یَّمَسَّکَ عَذَابٌ مِّنَ الرَّحۡمٰنِ فَتَکُوۡنَ لِلشَّیۡطٰنِ وَلِیًّا ﴿۴۶﴾
يَـٰٓأَبَتِ إِنِّيٓ أَخَافُ أَن يَمَسَّكَ عَذَابٞ مِّنَ ٱلرَّحۡمَٰنِ فَتَكُونَ لِلشَّيۡطَٰنِ وَلِيّٗا
English
‘O my father, indeed, I fear lest a punishment from the Gracious God seize thee, and thou become a comrade of Satan.’
English Short Commentary
‘O my father, indeed I fear lest a punishment from the Gracious God seize thee and thou become a friend of Satan.’
English Five Volume Commentary
O my father, indeed I fear lest a punishment from the Gracious God seize thee and thou become a comrade of Satan.’[2188]
2188. Commentary:
The linking of عذاب (punishment) with the Divine attribute الرحمن (the Gracious) in this and other verses of this Surahappears to be somewhat incongruent and inconsistent. Punishment seems more appropriately related to God’s other attributes such as الجبار (the Subduer), القھار (the Most Supreme), ذو انتقام (the Avenger) etc. In fact, every punishment is the result of the defiance or disobedience of a particular Divine attribute. Sometimes a person is punished because he defies the Divine attribute الغفار (the Great Forgiver), at another time punishment comes upon him because he disobeys the Divine attribute الکریم (Most Generous) and so on. In this verse, in fact in the whole Surah, شرک i.e. idolatry, has been repeatedly denounced and condemned in the strongest and most scathing terms and the Divine attribute الرحمن i.e. the Gracious, has also been mentioned again and again because شرک (idolatry) in every shape and form is the direct result of denial of رحمانیةi.e. Divine grace. The two great idolatrous peoples—the Hindus and the Christians, have hopelessly fallen victim to the most degraded form of idolatry because they both deny رحمانیة i.e. Divine grace—the former by believing in the indestructibility and eternity of matter and soul and the latter by subscribing to the foolish doctrine that salvation is impossible without Atonement. So the mentioning together of the Divine attribute الرحمن (the Gracious) and Divine punishment shows that it is not رحمانیة i.e. Divine grace, which is the cause of Divine punishment, rather it is its denial and rejection.
شیطان (Satan), as stated above, may signify man’s evil inclinations and propensities, his bad friends and associates and evil spirits that cast their shadows upon him and lead him deeper and deeper into sin and transgression. (close)
اُردو
اے میرے باپ! یقیناً میں ڈرتا ہوں کہ رحمان کی طرف سے تجھے کوئی عذاب پہنچے۔ پس تُو (اُس وقت) شیطان کا دوست نکلے۔
اُردو تفسیر صغیر
اے میرے باپ! میں ڈرتا ہوں کہ تجھے خدائے رحمن کی طرف سے (نافرمانی کی وجہ سے) کوئی عذاب نہ پہنچے‘ جس کے نتیجہ میں تو شیطان کا دوست ہوجائے۔
Français
Ô mon père, en vérité, je crains qu’un châtiment du Dieu Gracieux ne te surprenne, et que tu ne deviennes un compagnon de Satan. »
Español
“Oh, padre mío, en verdad temo que caiga sobre ti un castigo del Dios Clemente, y que te conviertas en colega de Satanás”.
Deutsch
O mein Vater, siehe, ich fürchte, es möchte dich Strafe vom Allerbarmer treffen, und dann wirst du ein Freund Satans werden."
قَالَ اَرَاغِبٌ اَنۡتَ عَنۡ اٰلِہَتِیۡ یٰۤـاِبۡرٰہِیۡمُ ۚ لَئِنۡ لَّمۡ تَنۡتَہِ لَاَرۡجُمَنَّکَ وَ اہۡجُرۡنِیۡ مَلِیًّا ﴿۴۷﴾
قَالَ أَرَاغِبٌ أَنتَ عَنۡ ءَالِهَتِي يَـٰٓإِبۡرَٰهِيمُۖ لَئِن لَّمۡ تَنتَهِ لَأَرۡجُمَنَّكَۖ وَٱهۡجُرۡنِي مَلِيّٗا
English
He replied, ‘Dost thou turn away from my gods, O Abraham? If thou cease not, I shall surely cut off all relations with thee. Now leave me alone for a long while.’
English Short Commentary
He replied, ‘Dost thou turn away from my gods, O Abraham? [c]If thou desist not, I shall surely cut off[1776] all relations with thee. Now, leave me alone for a while.’
1776. Rajama-hu means, he stoned him to death; he accused or slandered him; cursed him or abused him; he drove him away; he cut off all relations with him (Lane). (close)
English Five Volume Commentary
He replied, ‘Dost thou turn away from my gods, O Abraham? [a]If thou cease not, I shall surely cut off all relations with thee. Now leave me alone for a long while.’[2189]
2189. Important Words:
لارجمنک (I shall surely cut off all relations with thee) is derived from رجم. They say رجمه i.e. he stoned him to death; he murdered him; he accused or slandered him; he cursed him; he abused him; he drove him away; he cut off all relations with him (Lane & Aqrab). See also 3:37.
ملیاً(a long while). They say ملیت فلاناً i.e. I was made to live long with such a one. تملی العیش means, he lived long. تملی بشیءmeans, he enjoyed a thing. ملیا means, a while or a long time. مرملی من اللیل means, a large part of the night passed away. انتظرہ ملیا means, he waited for him for a long time (Aqrab).
Commentary:
All the different meanings of the word رجم mentioned above, are applicable here. In spite of Abraham’s talking to his father with affection and considerateness, the latter lost his temper and told him to go away from him and leave him alone. This is often the case with those who have no arguments but only force to prove their claim. (close)
اُردو
اس نے کہا کیا تُو میرے معبودوں سے ا نحراف کر رہا ہے اے ابراہیم! اگر تُو با ز نہ آیا تو یقیناًمیں تجھے سنگسار کر دوں گا اور تُو مجھے لمبے عرصہ تک تنہا چھوڑ دے۔
اُردو تفسیر صغیر
اس پر (ابراہیم کے باپ نے) کہا‘ اے ابراہیم! کیا تو میرے معبودوں سے متنفر ہو رہا ہے؟ اے ابراہیم! اگر تو باز نہ آئے گا تو میں تجھے ضرور سنگسار کر دوں گا اور (بہتر ہے کہ) تو کچھ دیر کے لئے میری نظروں سے اوجھل ہو جا (تا کہ غصہ میں میں کچھ کر نہ بیٹھوں)
Français
Il répondit : « Ô Abraham, te détournes-tu de mes dieux ? Si tu ne cesses pas, assurément je te lapiderai. A présent laisse-moi tranquille pour bien longtemps. »
Español
Respondió: “¿Te alejas de mis dioses, Oh, Abraham? Si no desistes, en verdad cortaré todas las relaciones contigo. Ahora déjame solo durante mucho tiempo”.
Deutsch
Er antwortete: "Verlässest du meine Götter, o Abraham? Wenn du nicht aufhörst, so werde ich dich wahrlich steinigen. Verlasse mich auf lange Zeit."
قَالَ سَلٰمٌ عَلَیۡکَ ۚ سَاَسۡتَغۡفِرُ لَکَ رَبِّیۡ ؕ اِنَّہٗ کَانَ بِیۡ حَفِیًّا ﴿۴۸﴾
قَالَ سَلَٰمٌ عَلَيۡكَۖ سَأَسۡتَغۡفِرُ لَكَ رَبِّيٓۖ إِنَّهُۥ كَانَ بِي حَفِيّٗا
English
Abraham said, ‘Peace be on thee.’ I will ask forgiveness of my Lord for thee. He is indeed gracious to me.
English Short Commentary
Abraham said, ‘Peace be upon thee. [a]I will ask forgiveness of my Lord for thee. He is indeed gracious to me;
English Five Volume Commentary
Abraham said, ‘Peace be upon thee. [a]I will ask forgiveness of my Lord for thee. He is indeed gracious to me.[2190]
2190. Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188. (close)
اُردو
اس نے کہا تجھ پر سلام۔ میں ضرور اپنے ربّ سے تیرے لئے مغفرت طلب کروں گا۔ یقیناً وہ مجھ پر بہت مہربان ہے۔
اُردو تفسیر صغیر
(اس پر ابراہیم نے) کہا اچھا میری طرف سے تجھ پر ہمیشہ سلامتی کی دعا پہنچتی رہے (یعنی میں تجھ سے الگ ہو جاتا ہوں) میں اپنے رب سے تیرے لئے ضرور مغفرت کی دعا کروں گا‘ وہ مجھ پر بہت ہی مہربان ہے۔
Français
Abraham dit : « Paix soit sur toi ! Je demanderai pour toi le pardon de mon Seigneur. Il est en vérité gracieux envers moi.
Español
Abraham dijo: “La paz sea contigo. Pediré para ti el perdón de mi Señor. En verdad Él es Clemente conmigo”.
Deutsch
(Abraham) sprach: "Friede sei auf dir! Ich will von meinem Herrn Vergebung für dich erflehen: Er ist gnädig gegen mich.
وَ اَعۡتَزِلُکُمۡ وَ مَا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَ اَدۡعُوۡا رَبِّیۡ ۫ۖ عَسٰۤی اَلَّاۤ اَکُوۡنَ بِدُعَآءِ رَبِّیۡ شَقِیًّا ﴿۴۹﴾
وَأَعۡتَزِلُكُمۡ وَمَا تَدۡعُونَ مِن دُونِ ٱللَّهِ وَأَدۡعُواْ رَبِّي عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّي شَقِيّٗا
English
‘And I shall keep away from you and from that which you call upon beside Allah; and I will pray unto my Lord; it may be that, in praying to my Lord, I shall not be disappointed.’
English Short Commentary
‘And [b]I shall keep away[1777] from you and from that which you call upon beside Allah; and I will pray unto my Lord. Maybe that in praying to my Lord I shall not be disappointed.’
1777. In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq. (close)
English Five Volume Commentary
And [b]I shall keep away from you and from that which you call upon beside Allah; and I will pray unto my Lord; it may be that, in praying to my Lord, I shall not be disappointed.’[2191]
2191. Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq. (close)
اُردو
اور میں تمہیں چھوڑ کر چلا جاؤں گا اور ان کو بھی جنہیں تم اللہ کے سوا پکارتے ہو۔ اور میں اپنے ربّ سے دعا کروں گا۔ عین ممکن ہے کہ میں اپنے ربّ سے دعا کرتے ہوئے بدنصیب نہ رہوں۔
اُردو تفسیر صغیر
اور (اے باپ) میں تم کو اور جن (وجودوں) کو تم اللہ کے سوا پکارتے ہو سب کو چھوڑ دوں گا اور صرف اپنے رب کے حضور دعائیں مانگوں گا (اور) یقیناً میں اپنے رب کے حضور دعا کرنے کی وجہ سے بدنصیب نہیں بنوں گا۔
Français
Et je me tiendrai éloigné de vous et de ce que vous invoquez en dehors d’Allāh ; et je prierai mon Seigneur ; il se peut qu’en priant mon Seigneur, je ne sois pas déçu. »
Español
“Y me mantendré alejado de ti y de aquello a lo que tú invocas en vez de Al-lah; y oraré a mi Señor; es posible que, orando a mi Señor, no me sienta frustrado”.
Deutsch
Und ich werde mich fernhalten von euch und von dem, was ihr statt Allah anruft; und ich will zu meinem Herrn beten; ich werde im Gebet zu meinem Herrn bestimmt nicht enttäuscht."