وَ مِنَ النَّاسِ مَنۡ یُّجَادِلُ فِی اللّٰہِ بِغَیۡرِ عِلۡمٍ وَّ یَتَّبِعُ کُلَّ شَیۡطٰنٍ مَّرِیۡدٍ ۙ﴿۴﴾
وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِي ٱللَّهِ بِغَيۡرِ عِلۡمٖ وَيَتَّبِعُ كُلَّ شَيۡطَٰنٖ مَّرِيدٖ
English
And among men there are some who dispute concerning Allah without knowledge, and follow every rebellious satan,
English Short Commentary
[a]And among men there are some who dispute about Allah without knowledge and follow every rebellious satan —
English Five Volume Commentary
[a]And among men there are some who dispute concerning Allah without knowledge, and follow every rebellious satan,[2439]
2439. Important Words:
مرید (rebellious) is derived from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; he outstripped others in pride or disobedience. مرد (marida), means it (the tree) became denuded of its leaves. شجر أمرد means, a tree devoid of leaves, المارد or المرید means, one who is destitute of good (Lane & Aqrab). See also 9:101.
Commentary:
The verse shows that true knowledge is a great divine boon and all misguidance is the result of the lack of it. At another place (35:29) the Quran states that the realization of the Diving Being is vouchsafed only to those who are possessed of true knowledge. The present verse is of general application and applies to no particular person. The words فی الله (concerning Allah) mean, concerning the person, power and attribute of God.
It may be noted here that شیطان (Satan) or ابلیس (Iblis) is the being who has been created by God to incite men to do evil deeds as angels have been created to exhort them to do good deeds and thus he is the exact opposite of the angels, and the object of his creation is to try and test the mettle of men. He has his representatives in every time and age. It is this inciter to evil deeds and his representatives who have been mentioned in the Quran in connection with Adam’s story. This inciter to evil deeds will live as long as the world lasts but his representatives in the form of wicked men die and others take their place.
It may also be mentioned here that Satan will not be punished for inciting men to evil deeds as angels will not be rewarded for exhorting them to do good deeds. Punishment is awarded for deeds which are against the laws of nature or of the Shari‘ah but to incite men to bad deeds is ingrained in the very nature of Satan and is a part of his being. So the question of punishment in regard to him does not arise. It is true that according to the Quran, Satan will go to Hell just as the angels will go to Heaven but the fire of Hell will cause him no pain or suffering just as the rewards of heaven will give no joy or happiness to the angels. Having been created of fire (7:13) Satan is immune from the effects of burning. He is no doubt hated and condemned and denounced because he represents evil and sin but he deserves and will receive no punishment for what is a part of his nature and what he has been created to do. His representatives from among men, however, will certainly be punished for their wicked deeds. See also 2:35, 37. (close)
اُردو
اور لوگوں میں سے ایسا بھی ہے جو بغیر کسی علم کے اللہ کے بارہ میں جھگڑا کرتا ہے اور ہر سرکش شیطان کی پیروی کرتا ہے۔
اُردو تفسیر صغیر
اور لوگوں میں سے بعض ایسے بھی ہوتے ہیں۔ جو اللہ کے بارہ میں بغیر علم کے بحث کرتے ہیں اور ہر حق سے دور اور سرکش کی اتباع کرتے ہیں۔
Français
Et parmi les gens il y en a qui, sans savoir aucun, discutent au sujet d’Allāh, et suivent chaque satan rebelle,
Español
Mas entre los hombres hay quienes disputan sobre Al-lah sin conocimiento y siguen a cualquier Satán rebelde.
Deutsch
Und unter den Menschen ist manch einer, der über Allah streitet ohne Wissen und jedem in der Empörung hartnäckigen Bösling folgt,
کُتِبَ عَلَیۡہِ اَنَّہٗ مَنۡ تَوَلَّاہُ فَاَنَّہٗ یُضِلُّہٗ وَ یَہۡدِیۡہِ اِلٰی عَذَابِ السَّعِیۡرِ ﴿۵﴾
كُتِبَ عَلَيۡهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ يُضِلُّهُۥ وَيَهۡدِيهِ إِلَىٰ عَذَابِ ٱلسَّعِيرِ
English
For whom it is decreed that whosoever makes friends with him, him he will lead astray and will guide him to the punishment of the Fire.
English Short Commentary
Concerning whom it is decreed that [b]whosoever makes friends with him,[1931] him he will lead astray and will guide to the torment of the Fire.
1931. Only those are led astray by Satan who make friends with him and follow him. At another place the Qur’an says that Satan has no power over righteous servants of God. It is only those who accept his evil suggestions that are led astray (16:100, 101; 17:66). (close)
English Five Volume Commentary
Concerning whom it is decreed that [a]whosoever makes friends with him, him he will lead astray and will guide him to the punishment of the Fire.[2440]
2440. Commentary:
The verse makes it clear that only those are led astray by Satan who first make friends with him and follow him. At another place the Quran says that Satan has no power over the true servants of God. It is only those who accept his evil suggestions and follow him that fall victim to him (16:100-101; 17:66).
The expression یھدیه (guides him) contains a beautiful irony. i.e. Satan 'guides' disbelievers to the fire of Hell as if the fire of Hell is a thing to which they would like to be guided. It is of interest to note that whereas for the righteous it is said that "are on guidance" or, in other words, they are mounted on guidance, for the wicked it is said that they are led or driven to Hell. (close)
اُردو
اُس پر یہ بات مقدر کر دی گئی ہے کہ جو اس سے دوستی کرے گا تو وہ یقیناً اُسے بھی گمراہ کر دے گا اور اسے بھڑکتی آگ کے عذاب کی طرف لے جائے گا۔
اُردو تفسیر صغیر
(حالانکہ) ان (سرکشوں اور حق سے دور لوگوں) کے متعلق فیصلہ کیا جا چکا ہے کہ جو (شخص) بھی ایسے آدمیوں میں سے کسی کے ساتھ دوستی کرے گا وہ (سرکش اور حق سے دور شخص) اس کو بھی گمراہ کردے گا اور دوزخ کے عذاب کی طرف لے جائے گا۔
Français
A propos de qui, Il a été décrété que quiconque se liera d’amitié ave lui, il l’égarera, et le dirigera vers le châtiment de la Fournaise de l’Enfer.
Español
Para quien ha sido decretado que quien haga amistad con él, lo extraviará y guiará al castigo del Fuego.
Deutsch
über den beschlossen ist, dass, wer ihn zum Freund nimmt, den wird er irreführen und wird ihn zur Strafe des Feuers leiten.
یٰۤاَیُّہَا النَّاسُ اِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّنَ الۡبَعۡثِ فَاِنَّا خَلَقۡنٰکُمۡ مِّنۡ تُرَابٍ ثُمَّ مِنۡ نُّطۡفَۃٍ ثُمَّ مِنۡ عَلَقَۃٍ ثُمَّ مِنۡ مُّضۡغَۃٍ مُّخَلَّقَۃٍ وَّ غَیۡرِ مُخَلَّقَۃٍ لِّنُبَیِّنَ لَکُمۡ ؕ وَ نُقِرُّ فِی الۡاَرۡحَامِ مَا نَشَآءُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ نُخۡرِجُکُمۡ طِفۡلًا ثُمَّ لِتَبۡلُغُوۡۤا اَشُدَّکُمۡ ۚ وَ مِنۡکُمۡ مَّنۡ یُّتَوَفّٰی وَ مِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡلَا یَعۡلَمَ مِنۡۢ بَعۡدِ عِلۡمٍ شَیۡئًا ؕ وَ تَرَی الۡاَرۡضَ ہَامِدَۃً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡہَا الۡمَآءَ اہۡتَزَّتۡ وَ رَبَتۡ وَ اَنۡۢبَتَتۡ مِنۡ کُلِّ زَوۡجٍۭ بَہِیۡجٍ ﴿۶﴾
يَـٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي رَيۡبٖ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَٰكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ مِنۡ عَلَقَةٖ ثُمَّ مِن مُّضۡغَةٖ مُّخَلَّقَةٖ وَغَيۡرِ مُخَلَّقَةٖ لِّنُبَيِّنَ لَكُمۡۚ وَنُقِرُّ فِي ٱلۡأَرۡحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ثُمَّ نُخۡرِجُكُمۡ طِفۡلٗا ثُمَّ لِتَبۡلُغُوٓاْ أَشُدَّكُمۡۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡلَا يَعۡلَمَ مِنۢ بَعۡدِ عِلۡمٖ شَيۡـٔٗاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۭ بَهِيجٖ
English
O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a spermdrop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We may make Our power manifest to you. And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die prematurely, and there are others among you who are driven to the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.
English Short Commentary
O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a sperm-drop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We make Our power manifest to you. [c]And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die in the normal course, [a]and there are others among you who are kept back till the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, [b]but when We send down water thereon it stirs and swells and grows every kind of beauteous vegetation.[1932]
1932. Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also leads to the same conclusion that God, Who has the power to make the dead and barren earth vibrate with new life, has the power to bring man to life after his death. (close)
English Five Volume Commentary
O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a sperm drop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We may make Our powermanifest to you. [a]And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die prematurely, [b]and there are others among you who are driven to the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, [c]but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.[2441]
2441. Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15. (close)
اُردو
اے لوگو! اگر تم جی اُٹھنے کے بارہ میں شک میں مبتلا ہو تو یقیناً ہم نے تمہیں مٹی سے پیدا کیا تھا پھر نطفہ سے پھر لوتھڑے سے پھر گوشت کے ٹکڑے سے جسے خاص تخلیقی عمل یا عام تخلیقی عمل سے بنایا گیا تا کہ ہم تم پر (تخلیق کے راز) کھول دیں۔ اور ہم جو چاہیں رِحموں کے اندر ایک مقررہ مدت تک ٹھہراتے ہیں پھر ہم تمہیں ایک بچے کے طور پر نکالتے ہیں تا کہ پھر تم اپنی بلوغت کی عمر کو پہنچو۔ اور تم ہی میں سے وہ ہے جس کو وفات دے دی جاتی ہے اور تم ہی میں سے وہ بھی ہے جو ہوش وحواس کھو دینے کی عمر تک پہنچایا جاتا ہے تاکہ علم حاصل کرنے کے بعد کلیۃً علم سے عاری ہوجائے۔ اور تُو زمین کو بے آب وگیاہ پاتا ہے پھر جب ہم اس پر پانی برساتے ہیں تو وہ (نمو کے لحاظ سے) متحرک ہو جاتی ہے اور پھولنے لگتی ہے اور ہر قسم کے ہرے بھرے پُر رونق جوڑے اگاتی ہے۔
اُردو تفسیر صغیر
اے لوگو! اگر تم دوبارہ اٹھائے جانے کے متعلق شبہ میں ہو تو (یاد رکھو) ہم نے تم کو پہلے مٹی سے پیدا کیا تھا پھر نطفہ سے۔ پھر ترقی دے کر ایک ایسی حالت سے جو کہ چمٹ جانے کی خاصیت رکھتی تھی۔ پھر ایسی حالت سے کہ وہ ایک بوٹی کے مشابہ تھی۔ کچھ عرصہ تک تو وہ ایک کامل بوٹی کی شکل رہی اور کچھ عرصہ تک ناقص بوٹی کی شکل رہی تا کہ ہم تم پر (حقیقت حال) ظاہر کردیں اور ہم جس چیز کو چاہتے ہیں رحموں میں ایک مدت تک قائم کر دیتے ہیں۔ پھر ہم تم کو ایک بچہ کی شکل میں نکالتے ہیں۔ (پھر بڑھاتے جاتے ہیں) جس کا نتیجہ یہ ہوتا ہے کہ تم اپنی مضبوطی (کی عمر) کو پہنچ جاتے ہو اور تم میں سے بعض ایسے ہوتے ہیں جو اپنی طبعی عمر کو پہنچ کے فوت ہو جاتے ہیں اور بعض تم میں سے ایسے ہوتے ہیں جو اپنی انتہائی بڑھاپے کی عمر کو پہنچ جاتے ہیں۔ تا کہ بہت کچھ علم حاصل کرنے کے بعد بالکل علم سے کورے ہو جائیں۔ اور تو زمین کو دیکھتا ہے کہ وہ (کبھی کبھی) اپنی سب طاقت کھو بیٹھتی ہے۔ پھر جب ہم اس کے اوپر پانی نازل کرتے ہیں تو وہ جوش میں آجاتی ہے اور بڑھنے لگتی ہے اور ہر قسم کی خوبصورت کھیتیاں اگانے لگتی ہے ۔
Français
Ô gens, si vous êtes dans le doute concernant la Résurrection, alors réfléchissez au fait que Nous vous avons certainement créés de poussière, puis d’une goutte de sperme, puis d’un caillot adhérent, puis d’une boule de chair en partie formée et en partie non-formée, afin que Nous vous expliquions clairement le secret de la création. Et Nous faisons rester dans l’utérus ce que Nous voulons pendant un terme fixé ; puis Nous vous faisons sortir sous la forme d’un bébé ; pour qu’ensuite vous atteigniez votre âge de pleine force ; et il y a ceux parmi vous à qui la mort est donnée et il y en a d’autres parmi vous qui sont ramenés à un âge sénile, si tant qu’ils ne savent plus rien après avoir possédé de la connaissance. Et tu vois la terre sans vie, mais lorsque Nous y faisons descendre de l’eau, elle se remue et s’enfle, et fait pousser toutes sortes de splendides couples de végétations.
Español
Oh humanos, si tenéis alguna duda sobre la Resurrección, reparad en que os hemos creado en verdad del polvo, más tarde de una gota de esperma, después de sangre coagulada, y por último de un trozo de carne, en parte formado y en parte no formado, para que pudiéramos manifestaros Nuestro Poder. Y hacemos que permanezca en los vientres durante el plazo fijado lo que queremos; después os hacemos nacer como niños para que más tarde alcancéis la edad de plena madurez. Y hay entre vosotros lgunos que mueren y otros que retroceden hasta la senectud,con el resultado de que no saben nada después de haber tenido conocimiento. Y ves la tierra seca y sin vida, pero cuando enviamos el agua sobre ella, se agita y se hincha, y hace crecer toda clase de bella vegetación.
Deutsch
O ihr Menschen, wenn ihr im Zweifel seid über die Auferstehung, so (bedenkt) dass Wir euch aus Erde erschaffen haben, dann aus einem Samentropfen, dann aus einem Blutgerinnsel, dann aus einem Klumpen Fleisch, teils geformt und teils ungeformt, auf dass Wir es euch deutlich machen. Und Wir lassen in den Mutterschößen ruhen, was Wir wollen, bis zu einer bestimmten Frist; dann bringen Wir euch als Kindchen hervor; dann (ziehen Wir euch groß) dass ihr eure Vollkraft erreicht. Und mancher unter euch wird abberufen, und mancher unter euch wird zu einem hinfälligen Greisenalter zurückgeführt, so dass er, nach dem Wissen, nichts mehr weiß. Und du siehst die Erde leblos, doch wenn Wir Wasser über sie niedersenden, dann regt sie sich und schwillt und lässt alle Arten von entzückenden (Pflanzen) hervorsprießen.
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَ اَنَّہٗ یُحۡیِ الۡمَوۡتٰی وَ اَنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ۙ﴿۷﴾
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّهُۥ يُحۡيِ ٱلۡمَوۡتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
English
That is because Allah is the Truth, and that it is He Who brings the dead to life, and that He has power over all things;
English Short Commentary
That is because Allah is Self-Subsisting and All-Sustaining, and that [c]it is He Who brings the dead to life, and that He has power over all things;
English Five Volume Commentary
That is because Allah is the Truth, and that [a]it is He Who brings the dead to life, and that He has power over all things;[2442]
2442. Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse. (close)
اُردو
یہ اس لئے ہے کہ یقیناً اللہ ہی حق ہے اور وہی ہے جو مُردوں کو زندہ کرتا ہے اور وہ یقیناً ہر چیز پر جسے وہ چاہے دائمی قدرت رکھتا ہے۔
اُردو تفسیر صغیر
یہ اس لئے ہوتا ہے کہ (ظاہر کیا جائے کہ) اللہ ہی قائم رہنے والی اور قائم رکھنے والی ہستی ہے اوروہ مردوں کو زندہ کرتا ہے اور ہر چیز پر قادر ہے۔
Français
C’est parce qu’Allāh est la Vérité, que c’est Lui Qui ramène les morts à la vie, et qu’Il a le pouvoir de faire tout ce qu’Il veut ;
Español
Eso es porque Al-lah es la Verdad, y porque Él es Quien devuelve la vida a los muertos y tiene poder sobre todas las cosas;
Deutsch
Dies, weil Allah die Wahrheit ist und weil Er es ist, Der die Toten lebendig macht, und weil Er die Macht über alles hat;
وَّ اَنَّ السَّاعَۃَ اٰتِیَۃٌ لَّا رَیۡبَ فِیۡہَا ۙ وَ اَنَّ اللّٰہَ یَبۡعَثُ مَنۡ فِی الۡقُبُوۡرِ ﴿۸﴾
وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٞ لَّا رَيۡبَ فِيهَا وَأَنَّ ٱللَّهَ يَبۡعَثُ مَن فِي ٱلۡقُبُورِ
English
And because the Hour will certainly come, there is no doubt about it, and because Allah will raise up those who are in the graves.
English Short Commentary
[d]And because the Hour will certainly come, there is no doubt about it, and because Allah will raise up those who are in the graves.
English Five Volume Commentary
[a]And because the Hour will certainly come, there is no doubt about it, and because Allah will raise up those who are in the graves.[2443]
2443. Commentary:
The verse continues the theme of its predecessor and like it constitutes an inevitable conclusion to v. 6 viz. "that the Hour will certainly come and that Allah will raise up those who are in the graves." The expression "who are in the graves" may also refer to those who are spiritually dead and are waiting for a Divine Reformer to come and raise them from their graves, i.e. their spiritual death. This expression and the word الموتی (the dead) in the preceding verse may be taken as depicting two aspects of the spiritually dead people. (close)
اُردو
اور قیامت ضرور آکر رہے گی۔ اُس میں کوئی شک نہیں۔ اور یقیناً اللہ اُنہیں اٹھائے گا جو قبروں میں پڑے ہوئے ہیں۔
اُردو تفسیر صغیر
اور ہر چیز کے لئے جو وقت مقرر ہے وہ ضرور آکر رہے گا اس میں کوئی شبہ نہیں اور اللہ یقیناً ان کو جو قبروں میں ہیں دوبارہ اٹھائے گا۔
Français
Et parce que l’Heure viendra certainement, cela ne fait point de doute, et parce qu’Allāh ressuscitera ceux qui sont dans les tombes.
Español
Y porque la Hora vendrá ciertamente, no hay duda sobre ello, y porque Al-lah resucitará a quienes están en las tumbas.
Deutsch
und weil die "Stunde" kommt – daran ist kein Zweifel – und weil Allah alle erwecken wird, die in den Gräbern sind.
وَ مِنَ النَّاسِ مَنۡ یُّجَادِلُ فِی اللّٰہِ بِغَیۡرِ عِلۡمٍ وَّ لَا ہُدًی وَّ لَا کِتٰبٍ مُّنِیۡرٍ ۙ﴿۹﴾
وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِي ٱللَّهِ بِغَيۡرِ عِلۡمٖ وَلَا هُدٗى وَلَا كِتَٰبٖ مُّنِيرٖ
English
And among men there is he who disputes concerning Allah without knowledge and without guidance and without an enlightening Book,
English Short Commentary
[a]And among men is he who disputes concerning Allah without knowledge and without guidance and without an illuminating Book,[1933]
1933. ‘Ilm (knowledge) signifies, intellectual proofs and arguments, Huda Divine guidance and Kitabu Munir scriptural evidence. (close)
English Five Volume Commentary
[b]And among men there is he who disputes concerning Allah without knowledge and without guidance and without an enlightening Book.[2444]
2444. Commentary:
The verse stresses the importance of true knowledge and reiterates the fact that all deviation from the right path is due to the lack of it. It purports to say that the inference from v. 6 viz. that God is and that He has the power to bring the dead to life, is so patent and manifest that it is only perverse thinking, born of lack of true knowledge that can deny it.
علم (knowledge) signifies intellectual proof and arguments, ھدی Divine guidance and کتاب منیر signifies scriptural evidence. (close)
اُردو
اور لوگوں میں سے ایسا بھی ہے جو بغیر علم کے اور بغیر ہدایت کے اور بغیر کسی روشن کتاب کے اللہ کے بارہ میں جھگڑا کرتا ہے۔
اُردو تفسیر صغیر
اور لوگوں میں سے بعض ایسے بھی ہوتے ہیں۔ جو اللہ کے متعلق بغیر علم‘ بغیر ہدایت اور بغیر کسی روشن کتاب کے اس حالت میں بحث کرتے ہیںکہ اپنے پہلو موڑے ہوئے (ہوتے) ہیں (یعنی اظہار تکبر کرتے ہیں) تا کہ اللہ کے راستہ سے لوگوں کو گمراہ کریں۔ ایسے لوگوں کے لئے دنیا میں بھی رسوائی ہوگی اور قیامت کے دن بھی ہم ان کو جلنے والا عذاب پہنچائیں گے۔
Français
Et parmi les hommes il y a celui qui discute au sujet d’Allāh sans connaissance, sans direction et sans un Livre illuminant,
Español
Mas entre los hombres hay quien disputa con respecto a Al-lah sin conocimiento ni guía y sin un Libro lúcido,
Deutsch
Und unter den Menschen ist manch einer, der über Allah streitet ohne Wissen oder Führung oder ein erleuchtendes Buch,
ثَانِیَ عِطۡفِہٖ لِیُضِلَّ عَنۡ سَبِیۡلِ اللّٰہِ ؕ لَہٗ فِی الدُّنۡیَا خِزۡیٌ وَّ نُذِیۡقُہٗ یَوۡمَ الۡقِیٰمَۃِ عَذَابَ الۡحَرِیۡقِ ﴿۱۰﴾
ثَانِيَ عِطۡفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِۖ لَهُۥ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَنُذِيقُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ عَذَابَ ٱلۡحَرِيقِ
English
Turning his side disdainfully, that he may lead men astray from the way of Allah. For him is disgrace in this world; and on the Day of Resurrection We shall make him taste the punishment of burning.
English Short Commentary
Turning his side disdainfully, that he may lead men astray from the way of Allah. For him is disgrace in this world; and on the Day of Resurrection We shall make him taste the punishment of burning.[1934]
1934. Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come. (close)
English Five Volume Commentary
Turning his side disdainfully, that he may lead men astray from the way of Allah. For him is disgrace in this world; and on the Day of Resurrection We shall make him taste the punishment of burning.[2445]
2445. Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come. (close)
اُردو
(تکبر سے) اپنا پہلو موڑتے ہوئے تاکہ اللہ کے رستے سے گمراہ کر دے۔ اس کے لئے دنیا میں ذلت ہوگی اور قیامت کے دن بھی ہم اسے آگ کا عذاب چکھائیں گے۔
اُردو تفسیر صغیر
اور لوگوں میں سے بعض ایسے بھی ہوتے ہیں۔ جو اللہ کے متعلق بغیر علم‘ بغیر ہدایت اور بغیر کسی روشن کتاب کے اس حالت میں بحث کرتے ہیںکہ اپنے پہلو موڑے ہوئے (ہوتے) ہیں (یعنی اظہار تکبر کرتے ہیں) تا کہ اللہ کے راستہ سے لوگوں کو گمراہ کریں۔ ایسے لوگوں کے لئے دنیا میں بھی رسوائی ہوگی اور قیامت کے دن بھی ہم ان کو جلنے والا عذاب پہنچائیں گے۔
Français
Se détournant dédaigneusement, afin d’égarer les gens de la voie d’Allāh. L’ignominie lui est destinée dans ce monde ; et le Jour de la Résurrection Nous lui ferons goûter le châtiment de la Fournaise de l’Enfer.
Español
Volviéndose de lado desdeñosamente, para poder extraviar a los hombres del camino de Al-lah. Para él es la desgracia en este mundo, y en el Día de la Resurrección le haremos probar el castigo del fuego.
Deutsch
sich hochmütig abwendend, dass er wegführe von Allahs Pfad. Ihm ist Schande bestimmt hienieden; und am Tage der Auferstehung werden Wir ihn die Strafe des Verbrennens kosten lassen:
ذٰلِکَ بِمَا قَدَّمَتۡ یَدٰکَ وَ اَنَّ اللّٰہَ لَیۡسَ بِظَلَّامٍ لِّلۡعَبِیۡدِ ﴿٪۱۱﴾
ذَٰلِكَ بِمَا قَدَّمَتۡ يَدَاكَ وَأَنَّ ٱللَّهَ لَيۡسَ بِظَلَّـٰمٖ لِّلۡعَبِيدِ
English
This is because of what thy hands have sent on before, and Allah is not unjust to His servants.
English Short Commentary
[b]This is because of what thy hands have sent on before, and Allah is not unjust to His servants.
English Five Volume Commentary
[a]This is because of what thy hands have sent on before, and Allah is not unjust to His servants.
اُردو
یہ اُس کے باعث ہے جو تیرے دونوں ہاتھوں نے آگے بھیجا اور یقیناً اللہ بندوں پر ذرا بھی ظلم کرنے والا نہیں۔
اُردو تفسیر صغیر
تمہارے ہاتھوں نے جو کچھ پہلے کیا تھا۔ اس کے نتیجہ میں یہ بات ظاہر ہوگی اور (اس سے معلوم ہوگا) کہ اللہ اپنے بندوں پر ہرگز کسی قسم کا ظلم نہیں کرتا۔
Français
Cela vient de ce que tes mains ont envoyé en avant, et Allāh n’est pas injuste envers Ses serviteurs.
Español
Esto es por lo que tus manos han realizado antes, pues Al-lah no es injusto con Sus siervos.
Deutsch
Das geschieht um dessentwillen, was deine Hände vorausgeschickt haben; denn Allah ist nicht ungerecht gegen die Diener.
وَ مِنَ النَّاسِ مَنۡ یَّعۡبُدُ اللّٰہَ عَلٰی حَرۡفٍ ۚ فَاِنۡ اَصَابَہٗ خَیۡرُ ۨ اطۡمَاَنَّ بِہٖ ۚ وَ اِنۡ اَصَابَتۡہُ فِتۡنَۃُ ۣ انۡقَلَبَ عَلٰی وَجۡہِہٖ ۟ۚ خَسِرَ الدُّنۡیَا وَ الۡاٰخِرَۃَ ؕ ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ ﴿۱۲﴾
وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٖۖ فَإِنۡ أَصَابَهُۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأٓخِرَةَۚ ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ
English
And among men there is he who serves Allah, standing as it were on the verge. Then if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. He loses in this world as well as in the Hereafter. That is an evident loss.
English Short Commentary
And among men is he who serves Allah, standing, as it were, on the verge.[1935] Then if [a]good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way. He loses both this world as well as the Hereafter. That indeed is a manifest loss.
1935. The Arabs say, Fulanun ‘Ala Harfin min Amrihi, i.e. such a one is in a vacillating condition, looking to the result of an affair he turns to it if he sees what he likes and turns away from it if he sees what does not please him (Lane). The Quranic expression means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away. The sense of the expression 'on the verge' is explained in the very next sentence, viz. "if good befalls him, he is content therewith; and if there befalls him a trial, he returns to his former way." Or, the expression may signify that people of weak faith are always in a state of doubt and suspense. If, by accepting the truth, they hope to get some material benefit they remain and behave as believers, but if belief is attended with trials and tribulations, they turn back on their heels. (close)
English Five Volume Commentary
And among men there is he who serves Allah, standing as it were, on the verge. Then [b]if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. He loses in this world as well as in the Hereafter. That is a manifest loss.[2446]
2446. Important Words:
حرف (verge) is infinitive noun from حرف (harafa). They say حرف الشیء عن وجھه i.e. he turned the thing from its proper way or manner or altered it therefrom. حرف means, the extremity, verge, border, margin, brink, side or edge of anything, as for instance the side of a river, the edge of a sword or the ridge of a mountain. علی حرف من امرہ means, such a one is in a vacillating condition, looking to the result of an affair, he turns to it if he sees what he likes, and turns away from it if he sees what does not please him. من یعبد اللّٰه علی حرف means, one who serves Allah standing aloof with respect to religion, in a fluctuating state, like the person who is in the outskirts of the army, so that if he is sure of victory and spoil, he stands firm, otherwise he flees away; or the meaning is, he who serves God in doubt or suspense being unsteady like him who is on the ridge of a mountain; or the meaning is, one who serves God in one mode of circumstances i.e. when in ample circumstances and not when in straitened circumstances (Lane).
Commentary:
The sense of the expression علی حرف (on the verge) is explained in the very next sentence, viz. if good befall him, he is content therewith; and if there befall him a trial, he returns to his former way. Taking the word حرف in the sense of suspense, the expression would signify that people of weak faith are always in a state of doubt and suspense. If by accepting the message of truth they hope to get some material benefit, they remain and act as believers but if belief is attended with trials and tribulations then they turn back on their heels. Taking this word in the sense of edge or brink, the expression would mean that such people have only a superficial knowledge of religion. They do not enter into its spirit and have no insight into it. Such waverers and doubters are always deprived of the very benefits they hope to get by their insincere faith. (close)
اُردو
اور لوگوں میں سے وہ بھی ہے جو اللہ کی محض سرسری عبادت کرتا ہے۔ پس اگر اسے کوئی بھلائی پہنچ جائے تو اس سے مطمئن ہو جاتا ہے اور اگر اسے کوئی ابتلا آئے تو وہ منہ پھیر لیتا ہے۔ وہ دنیا بھی گنوا بیٹھا اور آخرت بھی۔ یہ تو بہت کھلا کھلا نقصان ہے۔
اُردو تفسیر صغیر
اور لوگوں میں سے (بعض) ایسے بھی ہوتے ہیں جو اللہ کی عبادت صرف بددلی سے کرتے ہیں۔ پس اگر ان کو کوئی فائدہ پہنچ جائے تو وہ اس (عبادت) پر خوش ہو جاتے ہیں اور اگر انہیں کوئی تکلیف پہنچ جائے تو اپنے منہ کی سیدھ لوٹ جاتے ہیں‘ وہ دنیا میں بھی گھاٹے میں پڑ جاتے ہیں اور آخرت میں بھی اور یہی کھلا کھلا گھاٹا ہے۔
Français
Et parmi les hommes, il y a celui qui adore Allāh se tenant comme sur la ligne de démarcation de la foi ; alors si le bonheur lui échoit, il en est satisfait ; et s’il lui survient une épreuve, il se détourne d’Allāh. Il perd dans ce monde aussi bien que dans l’au-delà. Cela est une perte évidente.
Español
Mas entre los hombres hay quien adora a Al-lah, en la línea fronteriza de la fe. Después, si le sucede algo bueno, se iente contento con ello; pero si le sobreviene una prueba, se aleja de Al-lah. Y pierde tanto en este mundo como en el Más Allá. Es una pérdida evidente.
Deutsch
Und unter den Menschen ist manch einer, der Allah (sozusagen) am Rande dient. Wenn ihn Gutes trifft, so ist er damit zufrieden; trifft ihn aber eine Prüfung, dann kehrt er zu seinem (früheren) Weg zurück. Er verliert diese Welt so gut wie die künftige. Das ist ein offenbarer Verlust.
یَدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہٗ وَ مَا لَا یَنۡفَعُہٗ ؕ ذٰلِکَ ہُوَ الضَّلٰلُ الۡبَعِیۡدُ ﴿ۚ۱۳﴾
يَدۡعُواْ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُۥ وَمَا لَا يَنفَعُهُۥۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلۡبَعِيدُ
English
He calls beside Allah on that which can neither harm him, nor benefit him. That is indeed straying far away.
English Short Commentary
[b]He calls beside Allah on that which can neither harm him nor benefit him. That is indeed straying far away.
English Five Volume Commentary
[a]He calls beside Allah on that which can neither harm him nor benefit him. That is indeed straying far away.
اُردو
وہ اللہ کے سوا اُسے پکارتا ہے جو نہ اسے نقصان پہنچا سکتا ہے اور نہ اُسے فائدہ پہنچا سکتا ہے۔ یہی ہے پرلے درجہ کی گمراہی۔
اُردو تفسیر صغیر
وہ اللہ کے سوا اس چیز کو بلاتے ہیں جو نہ ان کو نقصان پہنچاتی ہے اور نہ نفع دیتی ہے اور یہی انتہائی درجہ کی گمراہی ہے۔
Français
Il invoque, en dehors d’Allāh, ce qui ne peut ni lui nuire ni lui profiter.Cela est l’égarement extrême.
Español
Invoca en vez de a Al-lah a lo que no puede ni perjudicarle ni beneficiarle. Esto es realmente extraviarse lejos.
Deutsch
Er ruft statt Allah das an, was ihm weder zu schaden noch zu nützen vermag. Das heißt zu weit irregehen!