وَ لۡیَسۡتَعۡفِفِ الَّذِیۡنَ لَا یَجِدُوۡنَ نِکَاحًا حَتّٰی یُغۡنِیَہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ؕ وَ الَّذِیۡنَ یَبۡتَغُوۡنَ الۡکِتٰبَ مِمَّا مَلَکَتۡ اَیۡمَانُکُمۡ فَکَاتِبُوۡہُمۡ اِنۡ عَلِمۡتُمۡ فِیۡہِمۡ خَیۡرًا ٭ۖ وَّ اٰتُوۡہُمۡ مِّنۡ مَّالِ اللّٰہِ الَّذِیۡۤ اٰتٰٮکُمۡ ؕ وَ لَا تُکۡرِہُوۡا فَتَیٰتِکُمۡ عَلَی الۡبِغَآءِ اِنۡ اَرَدۡنَ تَحَصُّنًا لِّتَبۡتَغُوۡا عَرَضَ الۡحَیٰوۃِ الدُّنۡیَا ؕ وَ مَنۡ یُّکۡرِہۡہُّنَّ فَاِنَّ اللّٰہَ مِنۡۢ بَعۡدِ اِکۡرَاہِہِنَّ غَفُوۡرٌ رَّحِیۡمٌ ﴿۳۴﴾
وَلۡيَسۡتَعۡفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغۡنِيَهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱلَّذِينَ يَبۡتَغُونَ ٱلۡكِتَٰبَ مِمَّا مَلَكَتۡ أَيۡمَٰنُكُمۡ فَكَاتِبُوهُمۡ إِنۡ عَلِمۡتُمۡ فِيهِمۡ خَيۡرٗاۖ وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِيٓ ءَاتَىٰكُمۡۚ وَلَا تُكۡرِهُواْ فَتَيَٰتِكُمۡ عَلَى ٱلۡبِغَآءِ إِنۡ أَرَدۡنَ تَحَصُّنٗا لِّتَبۡتَغُواْ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَمَن يُكۡرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعۡدِ إِكۡرَٰهِهِنَّ غَفُورٞ رَّحِيمٞ
English
And those who find no means of marriage should keep themselves chaste, until Allah grants them means out of His bounty. And such as desire a deed of manumission in writing from among those whom your right hands possess, write it for them if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon you. And force not your maids to unchaste life by keeping them unmarried if they desire to keep chaste, in order that you may seek the gain of the present life. But if any one forces them, then after their compulsion Allah will be Forgiving and Merciful to them.
English Short Commentary
And let those who find no means of marriage keep themselves chaste, until Allah grants them means out of His bounty. And such as desire a deed of manumission[2046] in writing from among those whom your right hands possess, write it for them if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon you. And force not your maids into unchaste life by keeping them unmarried if they desire to keep chaste, in order that you may seek the gain of the present life. But if anyone forces them, then after their compulsion Allah will be Forgiving and Merciful to them.
2046. Mukatabah (deed of manumission) is a written contract by means of which a slave could earn his or her emancipation, independently and irrespective of the fact whether his or her master likes it or not. According to this contract a definite amount of money or labour is fixed as the price of the freedom of the slave. (close)
English Five Volume Commentary
And those who find no means of marriage should keep themselves chaste, until Allah grants them means out of His bounty. And such as desire a deed of manumission in writing from among those whom your right hands possess, write it for them if you know any good in them; and give them out of the wealth of Allah which He has bestowed upon you. And force not your maids to unchaste life by keeping them unmarried if they desire to keep chaste, in order that you may seek the gain of the present life. But if any one forces them, then after their compulsion Allah will be Forgiving and Merciful to them.[2616]
2616. Important Words:
کاتبوھم (write it for them). کاتب (kataba) is derived from کتب (kataba) which means, he wrote; he made a thing obligatory; or he prescribed a law. کتب اللّٰه لاغلبن انا ورسلی i.e. Allah has decreed or has made it obligatory upon Himself that He and His Messengers will prevail (58:22). کاتب العبد means, he made a written contract with the slave that the latter shall pay a certain sum as the price of his emancipation and then he shall earn his freedom (Lane & Aqrab). This civil written contract by means of which a slave can earn his manumission is called مکاتبة (mukatabat).
تحصنا (keeping chaste) is derived from حصن, meaning, he or it was or became inaccessible, fortified or protected against attack. حصنت المرأة means, the woman was chaste i.e. protected herself against moral or sexual sinfulness. أحصنت المرأة means, the woman got married or she was chaste. تحصن (tahassana) means, he fortified himself or he entered the حصن i.e. fortress; or he protected himself by it; he guarded or protected himself in any way. تحصنت المرأة means, she was chaste (Lane & Aqrab). See also 4:25.
The expression ان علمتم فیھم خیراً (if you know any good in them) may mean (1) if you know that they are fit to work and earn their living; (2) if you know that after their manumission they will become useful members of the society.
Commentary:
We maintain that of all Divine Messengers and Prophets of God, of all Founders of different creeds, Faiths and religious systems, of all social reformers and philanthropists and of all those teachers and leaders of men, who, at any time, in any land and in any form, contributed to the social uplift and moral and spiritual regeneration of humanity, the share of Muhammad, the Holy Prophet of Islam, was by far the largest. And one of the greatest services to mankind of this greatest and noblest of men was his unequivocal and emphatic condemnation of, and the effective measures he took to abolish those social injustices that were practised by one section of humanity against another. His mind rebelled and revolted against the then prevalent idea that man could be bought, sold and treated by man like chattels. His ideal of human brotherhood and the inborn and inherent equality of all men could scarcely be reconciled with the practice of slavery which was so widespread as to have become inextricably interwoven and deeply rooted in the social conditions and ideas of his time. His heart burnt to see the iniquities and enormities practised by man upon man. He grieved and pined for this unfortunate section of humanity. He would, if he could, abolish altogether by a stroke of the pen a system so repugnant and revolting, so destructive of all noble human instincts, of all that distinguishes man from beast and brute. But this institution had become an integral part of the whole fabric of human society in his time. To abolish it all of a sudden was neither wise, nor practicable or even possible. It should have meant a death-blow to the entire existing social order. The sudden emancipation in hundreds of thousands of those persons who having been held in bondage for generations had lost all initiative to lead an independent life, would have seriously told upon the whole moral tone of society. Jobless and workless they would have stooped to all sorts of immoral acts. This was exactly what the Holy Prophet sought to avoid and he did succeed in avoiding it. On the other hand, he laid down precepts and injunctions which were calculated to do away with slavery gradually but surely and effectively.
These injunctions were of two categories:
(i) Temporary provisions bearing upon the general improvement and betterment of the moral and social conditions of the existing slaves and their speedy enfranchisement. Slaves were to be treated as members of the family as long as they were in bondage, and at the same time it was declared as a most heinous crime tantamount to murder to deprive a free man of his freedom and reduce him to slavery (Muslim Kitabul-Iman). But those persons were excepted from this commandment who should themselves incur the loss of their freedom by participating in a war undertaken to destroy Islam and to impose their own beliefs and doctrines upon the Muslims at the point of the sword. Even this denial of freedom to war prisoners was to last only till those prisoners had discharged their share of the guilt, either by paying off their part of the cost of war by getting themselves ransomed or by the Muslims themselves setting them free as an act of favour which the Quran has so repeatedly and emphatically enjoined on them (47:5). See also 23:7.
(ii) Provisions of a permanent nature aiming at the complete and total extinction of slavery in every shape or form. One of such provisions by means of which a slave could earn his emancipation, independently and irrespective of the fact whether his master liked it or not, was that he could enter into a civil written contract with the latter. It is this written contract which is known as mukatabat (deed of manumission) and to which the verse under comment refers. According to this contract a definite amount of money or labour is fixed as the price of the freedom of a slave. After the contract is duly written and attested the slave is considered as manumitted and is free to earn the required amount of money by any legitimate means he likes. After he has paid the whole stipulated sum he is quite free. As to whether the slave is fit to enter into a contract of the above nature with his master is to be decided by the State and not by the master of the slave and also the amount of the money he has to pay and the manner and the time-limit of the payment. No choice is left to the owner if the slave applies for such a contract and the State considers him eligible to it with the conditions and stipulations proposed by it but to accept it. By this excellent arrangement Islam sought to secure to all slaves, who could not otherwise obtain freedom, their full emancipation and liberty, at the same time steering clear of the terrible social and moral evils to which the whole Muslim society would have fallen a helpless victim if slavery had been abolished with a stroke of the pen.
The verse has further urged the wealthy and the rich Muslims to help, with their money, those slaves who enter into mukatabat with their masters, to earn their emancipation.
The words ومن یکرھھن (but if anyone forces them to remain unmarried) signify that the responsibility of keeping them from marriage will be that of their masters. They will not be accountable for this default. (close)
اُردو
اور وہ لوگ جو نکاح کی توفیق نہیں پاتے انہیں چاہئیے کہ اپنے آپ کو بچائے رکھیں یہاں تک کہ اللہ انہیں اپنے فضل سے مالدار بنا دے۔ اور تمہارے جو غلام تمہیں معاوضہ دے کر اپنی آزادی کا تحریری معاہدہ کرنا چاہیں اگر تم ان کے اندر صلاحیت پاؤ تو اُن کو تحریری معاہدہ کے ساتھ آزاد کر دو۔ اور وہ مال جو اللہ نے تمہیں عطا کیا ہے اس میں سے کچھ اُن کو بھی دو۔ اور اپنی لونڈیوں کو اگر وہ شادی کرنا چاہیں تو (روک کر مخفی) بدکاری پر مجبور نہ کرو تاکہ تم دنیوی زندگی کا فائدہ چاہو۔ اور اگر کوئی ان کو بے بس کردے گا تو ان کے بے بس کئے جانے کے بعد یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور چاہیئے کہ وہ لوگ جن کو نکاح کی توفیق نہیں پاکیزگی اختیار کریں‘ یہاں تک کہ اللہ ان کو اپنے فضل سے غنی بنا دے‘ اور تمہارے غلاموں میں سے جو لوگ مکاتبت کا مطالبہ کریں اگر تم ان میں بھلائی دیکھو تو ان سے مکاتبت کر لو اور (اگر ان کے پاس پورا مال نہ ہو تو) جو اللہ نے تم کو مال دیا ہے اس میں سے کچھ مال دے (کر ان کی آزادی ممکن بنا) دو۔ اور تم اپنی لونڈیوں کو بدکاری پر مجبور نہ کرو اگر وہ نیک رہنا چاہتی ہوں‘ تا کہ تم اس ذریعہ سے دنیوی زندگی کا سامان جمع کرو۔ اورجو کوئی ان کو مجبور کرے۔ تو اللہ ان عورتوں کی مجبوری کے بعد بہت بخشنے والا (اور) باربار رحم کرنے والا ہے (وہ ان پر گرفت نہیں کرے گا) ۔
Français
Et ceux qui ne trouvent point de moyens pour le mariage doivent se garder chastes jusqu’à ce qu’Allāh leur octroie des moyens de par Sa libéralité. Et ceux de vos esclaves qui désirent que soit établi sous forme de contrat un acte d’affranchissement, rédigez-le pour eux si vous trouvez en eux quelque bien potentiel et donnez-leur à partir de ces biens qui appartiennent en réalité à Allāh qu’Il vous a octroyés. Et, dans le but de vous procurer des gains de la vie de ce monde, ne poussez pas vos servantes à une vie impudique en les gardant non-mariées, si elles désirent rester chastes, Mais si quelqu’un les contraint, alors, après qu’elles aient été contraintes, Allāh sera Très- Pardonnant et Miséricordieux envers elles.
Español
Y quienes no encuentren medios para el matrimonio, deben conservarse castos hasta que Al‑lah les conceda medios de Su agnanimidad. Y aquellos de vuestros esclavos que desean contratar una escritura de emancipación, extendédsela si veis que poseen lguna buena capacidad; y dadles de la riqueza que verdaderamente pertenece a Al‑lah y que Él os ha oncedido. No forcéis a vuestras esclavas a una vida impura manteniéndolas sin casar si desean conservarse castas, para buscar ganancias en la vida presente. Mas si alguno las fuerza, en verdad, Al‑lah, después de haber sido obligadas, será Indulgente y Misericordioso con ellas.
Deutsch
Und diejenigen, die keine (Gelegenheit) zur Ehe finden, sollen sich keusch halten, bis Allah sie aus Seiner Fülle reich macht. Und jene, die eure Rechte besitzen – wenn welche von ihnen eine Freilassungsurkunde begehren, stellt sie ihnen aus, falls ihr in ihnen Gutes wisset; und gebet ihnen von Allahs Reichtum, den Er euch gegeben hat. Und zwingt eure Mägde nicht zur Unzucht (indem ihr sie nicht verheiratet), wenn sie keusch zu bleiben wünschen, nur damit ihr die Güter des irdischen Lebens erlanget. Zwingt sie aber einer, dann wird Allah gewiss allvergebend und barmherzig (zu ihnen) sein nach ihrem Zwang.
وَ لَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ اٰیٰتٍ مُّبَیِّنٰتٍ وَّ مَثَلًا مِّنَ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ وَ مَوۡعِظَۃً لِّلۡمُتَّقِیۡنَ ﴿٪۳۵﴾
وَلَقَدۡ أَنزَلۡنَآ إِلَيۡكُمۡ ءَايَٰتٖ مُّبَيِّنَٰتٖ وَمَثَلٗا مِّنَ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۡ وَمَوۡعِظَةٗ لِّلۡمُتَّقِينَ
English
And We sent down to you manifest Signs, and the example of those who have passed away before you, and an exhortation to the God-fearing.
English Short Commentary
[a]And We have sent down to you manifest Signs, and have related to you the example of those who have passed away before you, and an admonition to the God-fearing.
English Five Volume Commentary
[a]And We sent down to you manifest Signs, and the example of those who have passed away before you, and an exhortation to the God-fearing.[2617]
2617. Commentary:
The verse purports to say that the highly illuminating and useful teaching which is embodied in the preceding verses is revealed by God that it may save Muslims from those deadly social evils of which mention has been made above and also from many others which flow from them. (close)
اُردو
اور ہم نے تمہاری طرف روشن کر دینے والی آیات اُتاری ہیں اور ان لوگوں کا نمونہ بھی جو تم سے پہلے گزر گئے اور متقیوں کے لئے نصیحت ۔
اُردو تفسیر صغیر
اور ہم نے تم پر کھلے کھلے نشانات اتارے ہیں اور جو لوگ تم سے پہلے گذر چکے ہیں ان کے حالات بھی بیان کیے ہیں اور متقیوں کے لئے نصیحت کی باتیں بھی بیان کی ہیں۔
Français
Et Nous vous avons envoyé des Signes manifestes, et Nous vous avons relaté l’exemple de ceux qui vous ont devancés, et une exhortation à ceux qui craignent Allāh.
Español
Os hemos revelado Signos manifiestos, y el ejemplo de los que vivieron antes que vosotros y una exhortación para los que temen a Dios.
Deutsch
Wir haben euch deutliche Zeichen niedergesandt und das Beispiel derer, die vor euch dahingingen, und eine Ermahnung für die Gottesfürchtigen.
اَللّٰہُ نُوۡرُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ مَثَلُ نُوۡرِہٖ کَمِشۡکٰوۃٍ فِیۡہَا مِصۡبَاحٌ ؕ اَلۡمِصۡبَاحُ فِیۡ زُجَاجَۃٍ ؕ اَلزُّجَاجَۃُ کَاَنَّہَا کَوۡکَبٌ دُرِّیٌّ یُّوۡقَدُ مِنۡ شَجَرَۃٍ مُّبٰرَکَۃٍ زَیۡتُوۡنَۃٍ لَّا شَرۡقِیَّۃٍ وَّ لَا غَرۡبِیَّۃٍ ۙ یَّکَادُ زَیۡتُہَا یُضِیۡٓءُ وَ لَوۡ لَمۡ تَمۡسَسۡہُ نَارٌ ؕ نُوۡرٌ عَلٰی نُوۡرٍ ؕ یَہۡدِی اللّٰہُ لِنُوۡرِہٖ مَنۡ یَّشَآءُ ؕ وَ یَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ لِلنَّاسِ ؕ وَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿ۙ۳۶﴾
۞ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ مَثَلُ نُورِهِۦ كَمِشۡكَوٰةٖ فِيهَا مِصۡبَاحٌۖ ٱلۡمِصۡبَاحُ فِي زُجَاجَةٍۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوۡكَبٞ دُرِّيّٞ يُوقَدُ مِن شَجَرَةٖ مُّبَٰرَكَةٖ زَيۡتُونَةٖ لَّا شَرۡقِيَّةٖ وَلَا غَرۡبِيَّةٖ يَكَادُ زَيۡتُهَا يُضِيٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٞۚ نُّورٌ عَلَىٰ نُورٖۚ يَهۡدِي ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُۚ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَٰلَ لِلنَّاسِۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ
English
Allah is the Light of the heavens and the earth. The similitude of His light is as a lustrous niche, wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star. It is lit from a blessed tree — an olive — neither of the east nor of the west, whose oil would well-nigh glow forth even though fire touched it not. Light upon light! Allah guides to His light whomsoever He will. And Allah sets forth parables to men, and Allah knows all things full well.
English Short Commentary
Allah is the Light[2046A] of the heavens and the earth. His light is as if there were a lustrous niche,[2046B] wherein is a lamp. The lamp is inside a glass-globe.[2046C] The globe is, as it were, a glittering star. The lamp is lit from the oil of a blessed tree—an olive— neither of the East nor of the West, whose oil well-nigh would shine forth even though fire touched it not. Light upon light! Allah guides to His light whomsoever He pleases. And Allah sets forth parables for men, and Allah knows all things full well.[2047]
2046A. Nur means, light as opposed to darkness. It is more extensive and more penetrating as well as more lasting in its significance than Diya’ (Lane). (close)
2046B. Mishkat means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed gives more light than it gives elsewhere; a pillar on the top of which the lamp is put (Lane). (close)
2046C. Zujajah means a glass; a globe of glass (Lane). (close)
2047. The verse is a beautiful metaphor. It speaks of three things—a lamp, a glass-globe and a niche. The Divine Light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect. 'The lamp' is the very source of the light; the 'glass-globe' which is over the lamp protects its light from being extinguished by the puffs of wind and increases its brightness; and 'the niche' preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology, the three things—'the lamp,' 'the glass-globe' and 'the niche'—may respectively stand for Divine Light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the Divine Light and give it a direction and purpose for the guidance and illumination of the world. The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the East nor to the West, i.e. which does not discriminate in favour of or against any particular people.
The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as 'light' in the Qur’an (5:16); 'the niche' in that case would signify the heart of the Holy Prophet, and 'the lamp' his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities, and 'the glass' would signify that the Divine Light with which his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s nature, it shone with a twofold effulgence which in the words of the Qur’an has been described as 'light upon light.' This light of the Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as the word Mubarakah signifies), and was meant to illumine both the East and the West. Further, the Holy Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost lit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, whose oil well-nigh would shine forth even though fire touched it not.
The metaphor may have yet another explanation. The niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit, and guides its expression, i.e. the human body contains Misbah or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in a 'Zujajah' (globe of glass), which protects it from harm or injury and enhances and reflects its light. This Zujajah which is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of the Divine Light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people of the East or of the West. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation. (close)
English Five Volume Commentary
Allah is the Light of the heavens and the earth. The similitude of His light is as a lustrous niche, wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star. It is lit from a blessed tree—an olive—neither of the east nor of the west, whose oil would well-nigh glow forth even though fire touched it not. Light upon light! Allah guides to His light whomsoever He will. [a]And Allah sets forth parables to men, and Allah knows all things full well.[2618]
2618. Important Words:
نور (light) is noun-infinitive from أنار. They say أنار الشیء i.e. the thing became bright and beautiful and manifest. أنار البیتmeans, he lit the house. أنار المسئلة means, he made the question clear and plain. نور means, light; that which makes a thing clear; light as opposed to darkness. نور is more extensive and more penetrating as well as more lasting in its significance than ضیاء. It is also one of the names of God (Aqrab & Muhit). See also 10:6.
مشکٰوة (niche) is derived from شکو and الشکو is the opening of the small skin for water or milk called شکوة and showing what is in it. شکا فلان means, the nails of such a one split in several places. They say شکا الی اللّٰه i.e. he complained of his case to God or he told God the weakness of his condition. مشکٰوة means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed therein gives more light than it gives elsewhere; a pillar or the like upon the top or head of which the lamp is put; or the iron things by means of which a lamp is suspended (Lane & Aqrab).
مصباح (a lamp), is derived from أصبح which means, he entered upon the time of morning; he rose in the middle of the night. They say أصبح القوم i.e. he came to the people in the morning, أصبح المصباح mean, he lit the lamp. أصبح الحق means, the truth became manifest. مصباح means, a lamp; a big lance or arrow (Lane & Aqrab).
زجاجة (glass) is derived from زج they say زج حاجبه i.e. his eyebrow was or became narrow and long or arched; he made his eyebrow narrow and long or made it narrow and long and arched, or clipped the redundant portion of the hair thereof. زج الموضع means, he made even, and adjusted the place. زجاجه means, a glass, a globe of glass; crystal window-pane; tumbler; eye (Lane).
مبارکة (blessed) is passive participle from برک which means, it was or it became firm or steady. برک علیه means, he applied himself constantly to it. برکة (barakatun) which is infinitive-noun from this root means, increase; abundance or plenty; firmness, stability or perpetuity coupled with increase; abundant and perpetual good. مبارکة means, abundant; firm, stable; having perpetual good blessed, etc. (Lane & Aqrab). See also 6:156.
Commentary:
The verse is a beautiful metaphor. It speaks of three things––a lamp, a glass-globe (or chimney) and a niche. The divine light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect in every respect. المصباح (the lamp) is the very source of the light; الزجاجة is the globe of glass or chimney which is over the lamp and which protects its light from being extinguished by the puff of wind and increases its brightness; and المشکٰوة (the niche) preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology the three things, i.e. المصباح (the lamp), الزجاجة (the glass) and المشکٰوة (the niche), mentioned in the verse, may respectively stand for divine light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the divine light and give it a direction and purpose for the guidance and illumination of the world. This interpretation is borne out and supported by the context inasmuch as towards its close the Surah speaks of the establishment of Khilafat among the Muslims.
The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the east nor to the west.
The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as نور (light) in the Quran (5:16). المشکٰوة (the niche) in the case would signify the heart of the Holy Prophet and المصباح (the lamp) his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities and الزجاجة (the glass) would signify that the divine light with his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s pure nature, it shone with a twofold effulgence which in the words of the Quran has been described as "lights upon lights." This light of Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as word مبارکة signifies) and was intended to illumine both the east and the west i.e. the whole world. Further, the Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost fit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, "whose oil would well-nigh be ablaze even though fire touched it not."
If نور be understood to mean the light of Islam, the metaphor would mean that the light of Islam is placed on so high a pillar of minaret (المشکٰوة) and is so resplendent as to illumine the whole world. It is, as it were, placed under a glass-globe which not only saves it from being put out by puffs of adverse winds but adds to its lustre and glory and its light will one day spread over both the east and the west and will enlighten the entire world. The words, "a tree neither of the east nor of the west," further signify a universal guidance which does not discriminate in favour of or against any people and which is equally meant for all of them. The explanation is supported by another verse of the Quran viz. "they desire to extinguish the light of Allah with the breath of their mouth; but Allah will perfect His light, however much the disbelievers might dislike it" (61:9).
The metaphor may have yet another explanation. المشکٰوة or the niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit; and guides its expression i.e. the human body contains the مصباح or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in زجاجة (globe or glass) which protects it from harm or injury and enhances and reflects its light. This زجاجة is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of divine light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people, of the east or of the west. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation. (close)
اُردو
اللہ آسمانوں اور زمین کا نور ہے۔ اس کے نور کی مثال ایک طاق کی سی ہے جس میں ایک چراغ ہو۔ وہ چراغ شیشے کے شمع دان میں ہو۔ وہ شیشہ ایسا ہو گویا ایک چمکتا ہوا روشن ستارہ ہے۔ وہ (چراغ) زیتون کے ایسے مبارک درخت سے روشن کیا گیا ہو جو نہ مشرقی ہو اور نہ مغربی۔ اس (درخت) کا تیل ایسا ہے کہ قریب ہے کہ وہ از خود بھڑک کر روشن ہو جائے خواہ اسے آگ کا شعلہ نہ بھی چھوا ہو۔ یہ نور علیٰ نور ہے۔ اللہ اپنے نور کی طرف جسے چاہتا ہے ہدایت دیتا ہے اور اللہ لوگوں کے لئے مثالیں بیان کرتا ہے اور اللہ ہر چیز کا دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اللہ آسمانوں کا بھی نور ہے اور زمین کا بھی۔ اس کے نور کی کیفیت یہ ہے جیسے کہ ایک طاق ہو جس میں ایک دیا پڑا ہو (اور وہ) دیا ایک شیشے کے گلوب کے نیچے ہو (اور) وہ گلوب ایسا چمکدار ہو گویا وہ ایک چمکتا ہوا ستارہ ہے (اور) وہ (چراغ) ایک ایسے برکت والے درخت زیتون (کے تیل) سے جلایا جارہا ہو کہ وہ (درخت) نہ شرقی ہو نہ غربی۔ قریب ہے کہ اس کا تیل خواہ اسے آگ نہ بھی چھوئی ہو بھڑک اٹھے (یہ چراغ) بہت سے نوروں کا مجموعہ (معلوم ہوتا) ہے اللہ اپنے نور کے لئے جن کو چاہتا ہے ہدایت دیتا ہے اور اللہ لوگوں کے لئے (تمام ضروری) باتیں بیان کرتا ہے۔ اور اللہ ہر ایک چیز کو خوب جانتا ہے۔
Français
Allāh est la Lumière des cieux et de la terre. Sa Lumière est pareille à une niche brillante dans laquelle se trouve une lampe. La lampe est à l’intérieur d’un verre. Le verre est comme si c’était une étoile étincelante. La lampe est allumée avec l’huile d’un arbre béni – un olivier – qui n’est ni de l’Est ni de l’Ouest, dont l’huile s’allumerait même si le feu ne la touchait pas. Lumière sur lumière ! Allāh dirige vers Sa lumière qui Il veut. Et Allāh relate des paraboles aux hommes, et Allāh connaît toutes les choses très bien.
Español
Al‑lah es la Luz de los cielos y la tierra. Su luz es semejante a una hornacina brillante, en la que hay una lámpara. La lámpara está en un vaso. El vaso es como una estrella brillante. Se enciende con un árbol bendito -el olivo‑ que no está ni a Oriente ni a Occidente, cuyo aceite podría alumbrar aun cuando no lo tocara el fuego. ¡Luz sobre luz! Al‑lah guía a Su Luz a quien desea. Pues Al‑lah presenta parábolas a los hombres y Al‑lah sabe perfectamente todas las cosas.
Deutsch
Allah ist das Licht der Himmel und der Erde. Das Gleichnis Seines Lichts ist wie eine Nische, worin sich eine Lampe befindet. Die Lampe ist in einem Glas. Das Glas ist gleichsam ein glitzernder Stern – angezündet von einem gesegneten Baum, einem Ölbaum, weder vom Osten noch vom Westen, dessen Öl beinah leuchten würde, auch wenn das Feuer es nicht berührte. Licht über Licht. Allah leitet zu Seinem Licht, wen Er will. Und Allah prägt Gleichnisse für die Menschen, denn Allah kennt alle Dinge.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰہُ اَنۡ تُرۡفَعَ وَ یُذۡکَرَ فِیۡہَا اسۡمُہٗ ۙ یُسَبِّحُ لَہٗ فِیۡہَا بِالۡغُدُوِّ وَ الۡاٰصَالِ ﴿ۙ۳۷﴾
فِي بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرۡفَعَ وَيُذۡكَرَ فِيهَا ٱسۡمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ
English
This light is now lit in houses with regard to which Allah has ordained that they be exalted and that His name be remembered in them. Therein is He glorified in the mornings and the evenings
English Short Commentary
This light illumines houses with regard to which Allah has ordained that they be exalted and that His name be remembered in them. Therein do glorify Him in the mornings and the evenings[2047A]
2047A. The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light. (close)
English Five Volume Commentary
This light is now lit in houses with regard to which Allah has ordained that they be exalted and that His name be remembered in them. Therein is He glorified in the mornings and the evenings.[2619]
2619. Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God. (close)
اُردو
ایسے گھروں میں جن کے متعلق اللہ نے اِذن دیا ہے کہ انہیں بلند کیا جائے اور ان میں اس کے نام کا ذکر کیا جائے۔ ان میں صبح وشام اس کی تسبیح کرتے ہیں۔
اُردو تفسیر صغیر
یہ (دیے) ایسے گھروں میں ہیں جن کے اونچا کیے جانے کا خدا نے حکم دے دیا ہے اور ان میں خدا کا نام لیا جاتا ہے (اور)ان میں صبح و شام تسبیح کرتے رہتے ہیں۔
Français
Cette lumière est maintenant allumée dans des maisons à l’égard desquelles Allāh a commandé qu’elles soient élevées et que Son nom y soit souvenu. Ils Le glorifient en ces maisons tous les matins et tous les soirs
Español
Esta luz está ahora encendida en casas que Al‑lah ha ordenado que sean exaltadas y sea recordado en ellas Su nombre. lorificadle allí por las mañanas y por las tardes;
Deutsch
(Es ist) in Häusern, für die Allah verordnet hat, sie sollten erhöht und Sein Name sollte darin verkündet werden. Darin preisen Ihn am Morgen und am Abend
رِجَالٌ ۙ لَّا تُلۡہِیۡہِمۡ تِجَارَۃٌ وَّ لَا بَیۡعٌ عَنۡ ذِکۡرِ اللّٰہِ وَ اِقَامِ الصَّلٰوۃِ وَ اِیۡتَآءِ الزَّکٰوۃِ ۪ۙ یَخَافُوۡنَ یَوۡمًا تَتَقَلَّبُ فِیۡہِ الۡقُلُوۡبُ وَ الۡاَبۡصَارُ ﴿٭ۙ۳۸﴾
رِجَالٞ لَّا تُلۡهِيهِمۡ تِجَٰرَةٞ وَلَا بَيۡعٌ عَن ذِكۡرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِيتَآءِ ٱلزَّكَوٰةِ يَخَافُونَ يَوۡمٗا تَتَقَلَّبُ فِيهِ ٱلۡقُلُوبُ وَٱلۡأَبۡصَٰرُ
English
By men, whom neither merchandise nor traffic diverts from the remembrance of Allah and the observance of Prayer, and the giving of the Zakat. They fear a day in which hearts and eyes will be agitated,
English Short Commentary
[a]Men, whom neither merchandise nor traffic diverts from the remembrance of Allah and the observance of Prayer, and the giving of the Zakat.[2048] They fear a day in which hearts and eyes will be in a state of agitation and anguish;
2048. The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits, cut apart from the world. Yet amidst all their mundane pursuits and engagements they do not neglect to discharge their duties to God and man. (close)
English Five Volume Commentary
By [a]men, whom neither merchandise nor traffic diverts from the remembrance of Allah and the observance of Prayer, and the giving of the Zakah. They fear a day in which hearts and eyes will be agitated,[2620]
2620. Commentary:
The verse constitutes a great testimonial to the righteousness and goodness of the Holy Prophet’s Companions and to their love for God and their liking for His remembrance. They are men, says the verse, of flesh and bones. They have their worldly ambitions and aspirations, their professions and avocations. They are not monks and hermits cut apart from the world. Yet amidst all their material pursuits and engagements they do not neglect to discharge their duties to God and man. This certificate of merit which the Companions of the Holy Prophet received from Allah, their Divine Lord and Master, has been referred to in several other places in the Quran, viz. "Those who, if We establish them in the earth will observe Prayer and pay the Zakah and enjoin good and forbid evil" (22:42), and "Their sides keep away from their beds; and they call upon their Lord in fear and hope, and spend out of what We have bestowed upon them" (32:17). It is because of this life of righteousness and service of humanity that "Allah was well pleased with them, and they were well pleased with Him" (58:23). (close)
اُردو
ایسے عظیم مرد جنہیں نہ کوئی تجارت اور نہ کوئی خرید وفروخت اللہ کے ذکر سے یا نماز کے قیام سے یا زکوٰۃ کی ادائیگی سے غافل کرتی ہے۔ وہ اس دن سے ڈرتے ہیں جس میں دل (خوف سے) الٹ پلٹ ہو رہے ہوں گے اور آنکھیں بھی۔
اُردو تفسیر صغیر
کچھ مرد۔ جن کو اللہ کے ذکر سے اور نماز کے قائم کرنے سے اور زکٰوۃ کے دینے سے نہ تجارت اور نہ سودا بیچنا غافل کرتا ہے وہ اس دن سے ڈرتے ہیں جس میں دل الٹ جائیں گے اور آنکھیں پلٹ جائیں گی۔
Français
Des hommes que ni les affaires ni le commerce ne distraient du souvenir d’Allāh et de l’observance de la Prière, et du paiement de la Zakāt. Ils redoutent un jour où les cœurs et les yeux seront bouleversés.
Español
Hombres a quienes ni el comercio ni los negocios les apartan del recuerdo de Al‑lah y del cumplimiento de la Oración y la entrega del Zakat. Temen un día en el que los corazones y ojos estarán agitados.
Deutsch
Männer, die weder Ware noch Handel abhält von dem Gedenken an Allah und der Verrichtung des Gebets, und dem Geben der Zakât. Sie fürchten einen Tag, an dem sich Herzen und Augen verdrehen werden,
لِیَجۡزِیَہُمُ اللّٰہُ اَحۡسَنَ مَا عَمِلُوۡا وَ یَزِیۡدَہُمۡ مِّنۡ فَضۡلِہٖ ؕ وَ اللّٰہُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ ﴿۳۹﴾
لِيَجۡزِيَهُمُ ٱللَّهُ أَحۡسَنَ مَا عَمِلُواْ وَيَزِيدَهُم مِّن فَضۡلِهِۦۗ وَٱللَّهُ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٖ
English
So that Allah may give them the best reward of their deeds, and give them increase out of His bounty. And Allah does provide for whomsoever He pleases without measure.
English Short Commentary
So [b]Allah will give them the best reward of their deeds, and give them increase out of His bounty. And Allah does provide for whomsoever He pleases without measure.
English Five Volume Commentary
So that [b]Allah may give them the best reward of their deeds, and give them increase out of His bounty. And Allah does provide for whomsoever He pleases without measure.
اُردو
تا کہ اللہ اُنہیں اُن کے بہترین اعمال کے مطابق جزا دے جو وہ کرتے رہے ہیں اور اپنے فضل سے اُنہیں مزید بھی دے اور اللہ جسے چاہتا ہے بغیر حساب کے رزق دیتا ہے۔
اُردو تفسیر صغیر
نتیجہ یہ ہوگا کہ اللہ ان کو ان کے اعمال کی بہتر سے بہتر جزا دے گا اور ان کو اپنے فضل سے (مال و اولاد میں) بڑھا دے گا اور اللہ جس کو چاہتا ہے بغیر حساب کے رزق دیتا ہے۔
Français
Ainsi Allāh les récompensera selon la meilleure de leurs œuvres, et leur accordera encore plus de Sa munificence. Et Allāh accorde Sa provision sans mesure à qui Il veut.
Español
Para que Al‑lah les otorgue la mejor recompensa a sus acciones y les dé aumentado de Su magnanimidad. Pues Al‑lah proporciona sin medida a quien Él quiere.
Deutsch
dass Allah sie belohne für die besten ihrer Taten und ihnen Mehrung gebe aus Seiner Fülle. Allah versorgt ja, wen Er will, ohne zu rechnen.
وَ الَّذِیۡنَ کَفَرُوۡۤا اَعۡمَالُہُمۡ کَسَرَابٍۭ بِقِیۡعَۃٍ یَّحۡسَبُہُ الظَّمۡاٰنُ مَآءً ؕ حَتّٰۤی اِذَا جَآءَہٗ لَمۡ یَجِدۡہُ شَیۡئًا وَّ وَجَدَ اللّٰہَ عِنۡدَہٗ فَوَفّٰٮہُ حِسَابَہٗ ؕ وَ اللّٰہُ سَرِیۡعُ الۡحِسَابِ ﴿ۙ۴۰﴾
وَٱلَّذِينَ كَفَرُوٓاْ أَعۡمَٰلُهُمۡ كَسَرَابِۭ بِقِيعَةٖ يَحۡسَبُهُ ٱلظَّمۡـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمۡ يَجِدۡهُ شَيۡـٔٗا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥۗ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ
English
And as to those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water until, when he comes up to it, he finds it to be nothing. And he finds Allah near him, Who then fully pays him his account; and Allah is swift at reckoning.
English Short Commentary
And as to those who disbelieve, [c]their deeds are like a mirage in a desert. The thirsty one imagines it to be water until, when he comes up to it, he finds it to be nothing. And he finds Allah near him, Who then pays him his account in full; and Allah is Swift at reckoning.
English Five Volume Commentary
And as to those who disbelieve, [a]their deeds are like a mirage in a desert. The thirsty one thinks it to be water until, when he comes up to it, he finds it to be nothing. And he finds Allah near him, Who then fully pays him his account; and Allah is swift at reckoning.[2621]
2621. Important Words:
سراب (mirage) is derived from سرب. They say سرب الماء i.e. the water flowed. سرب الرجل means, the man went at random. سرابmeans, anything which on account of the heat of the sun in the middle of the day appears as if it is water reflecting buildings and trees, etc. mirage. The Arabs say ھو أخدع من السراب i.e. he is more deceptive than mirage (Aqrab).
قیعة (plain) is derived from قاع which means, he desisted, etc. قیعة is syn. with قاع and means, even place, plain or level land that produces nothing, low and free from mountains and herbage (Lane & Mufradat). See 20:107.
Commentary:
See next verse. (close)
اُردو
اور وہ لوگ جنہوں نے کفر کیا ان کے اعمال ایسے سراب کی طرح ہیں جو چٹیل میدان میں ہو جسے سخت پیاسا پانی گمان کرے یہاں تک کہ جب وہ اس تک پہنچے اسے کچھ نہ پائے اور اللہ کو اس جگہ پائے پس وہ اسے اس کا پورا پورا حساب دے اور اللہ حساب چکانے میں تیز ہے۔
اُردو تفسیر صغیر
اور وہ لوگ جنہوں نے کفر کیا ان کے اعمال سراب کی طرح ہیںجو ایک وسیع میدان میں نظر آتی ہے جس کو پیاسا پانی سمجھتا ہے یہاں تک کہ جب وہ اس کے پاس آجاتا ہے تو وہ اسے کچھ بھی نہیں پاتا اور اللہ کو اس کے پاس دیکھ لیتا ہے تب اللہ اسے اس کا پورا پورا حساب چکا دیتا ہے اور اللہ بہت جلد حساب چکانے والوں میں سے ہے۔
Français
Et quant à ceux qui ne croient pas, leurs œuvres sont pareilles à un mirage dans un désert. L’assoiffé pense que c’est de l’eau, jusqu’à ce qu’en y arrivant, il trouve que ce n’est rien. Et là-bas il trouve Allāh, Qui lui règle son compte intégralement ; et Allāh est prompt à calculer.
Español
En cuanto a los no creyentes, sus actos son como un espejismo en el desierto. El sediento piensa que hay agua hasta que, cuando llega a ella, encuentra que no es nada. Mas encuentra que Al‑lah está allí, quien le retribuye totalmente por sus acciones, pues Al‑lah es rápido en la retribución.
Deutsch
Die aber ungläubig sind – ihre Taten sind wie eine Luftspiegelung in einer Ebene. Der Dürstende hält sie für Wasser bis er, wenn er hinzutritt, sie als Nichts findet. Doch er findet Allah nahebei, Der ihm seine Rechnung voll bezahlt; und Allah ist schnell im Abrechnen.
اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰہُ مَوۡجٌ مِّنۡ فَوۡقِہٖ مَوۡجٌ مِّنۡ فَوۡقِہٖ سَحَابٌ ؕ ظُلُمٰتٌۢ بَعۡضُہَا فَوۡقَ بَعۡضٍ ؕ اِذَاۤ اَخۡرَجَ یَدَہٗ لَمۡ یَکَدۡ یَرٰٮہَا ؕ وَ مَنۡ لَّمۡ یَجۡعَلِ اللّٰہُ لَہٗ نُوۡرًا فَمَا لَہٗ مِنۡ نُّوۡرٍ ﴿٪۴۱﴾
أَوۡ كَظُلُمَٰتٖ فِي بَحۡرٖ لُّجِّيّٖ يَغۡشَىٰهُ مَوۡجٞ مِّن فَوۡقِهِۦ مَوۡجٞ مِّن فَوۡقِهِۦ سَحَابٞۚ ظُلُمَٰتُۢ بَعۡضُهَا فَوۡقَ بَعۡضٍ إِذَآ أَخۡرَجَ يَدَهُۥ لَمۡ يَكَدۡ يَرَىٰهَاۗ وَمَن لَّمۡ يَجۡعَلِ ٱللَّهُ لَهُۥ نُورٗا فَمَا لَهُۥ مِن نُّورٍ
English
Or their deeds are like thick darkness in a vast and deep sea, which a wave covers, over which there is another wave, above which are clouds: layers of darkness, one upon another. When he holds out his hand, he can hardly see it: and he whom Allah gives no light — for him there is no light at all.
English Short Commentary
Or, their deeds are like thick layers of darkness spread over a vast and deep sea, on whose surface rise waves above waves, above which are clouds—layers upon layers of darkness. When he holds out his hands, he can hardly see it; and he whom Allah gives no light— for him there is no light at all.[2049]
2049. In vv. 37-39 above an appreciative reference is made to a class of men—the lovers of Divine Light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the Divine Light and walk in it. Their enviable condition is described in the simile, 'light upon light.' The other class of people reject the Divine Light and choose to grope in the darkness of doubts. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness, so their unenviable condition has been very aptly and graphically described in the words, their deeds are like thick layers of darkness spread over a vast and deep sea on whose surface rise waves above waves, above which are clouds— layers upon layers of darkness. (close)
English Five Volume Commentary
Or their deeds are like thick darkness in a vast and deep sea, which a wave covers, over which there is another wave, above which are clouds––layers of darkness, one upon another. When he holds out his hand, he can hardly see it; and he whom Allah gives no light—for him there is no light at all.[2622]
2622. Important Words:
لجی (vast and deep) is relative noun from (lujjun) which is derived from لج (lajja) which means, he persisted in wrangling. لج فی امر means, he persisted or persevered in the affair, or he persisted obstinately in an affair, even if it became manifest that it was wrong; or he persisted in contention. لججت السفینة means, the boat entered the لجة i.e. the main sea, or the fathomless deep, or the great expanse of sea of which the limits could not be seen. بحر لجی means, a vast and deep sea (Lane & Aqrab).
Commentary:
In vv. 38-39 above an appreciative reference was made to a class of men—the lovers of divine light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the divine light and walk in it with the result that they are doubly blessed, both in this world and in the next. Their enviable condition is described in the simile, "light upon light." The other class of people reject the divine light, choose to grope in the darkness of doubts and misgivings and hanker after the illusory and transient pleasures and profits of this world and end by incurring God’s displeasure. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness and thus their unenviable condition has been very aptly and graphically described in the words, "their deeds are like thick darkness in a vast and deep sea, covered by a wave, over which is a wave, above which are clouds—layers of darkness, one upon another." (close)
اُردو
یا (ان کے اعمال) اندھیروں کی طرح ہیں جو گہرے سمندر میں ہوں جس کو موج کے اوپر ایک اور موج نے ڈھانپ رکھا ہو اور اس کے اوپر بادل ہوں۔ یہ ایسے اندھیرے ہیں کہ اُن میں سے بعض بعض پر چھائے ہوئے ہیں۔ جب وہ اپنا ہاتھ نکالتا ہے تو اسے بھی دیکھ نہیں سکتا۔ اور وہ جس کے لئے اللہ نے کوئی نور نہ بنایا ہو تو اُس کے حصہ میں کوئی نور نہیں۔
اُردو تفسیر صغیر
یا (ان کافروں کے اعمال کی کیفیت) ان تاریکیوں جیسی ہے جو ایک گہرے سمندر پر چھائی ہوئی ہوتی ہے جس پر لہریں اٹھ رہی ہوتی ہیں اور ان لہروں پر اور لہریں اٹھ رہی ہوتی ہیں اور ان سب کے اوپر ایک بادل ہوتا ہے یہ ایسی تاریکیاں ہوتی ہیں کہ ان میں سے بعض بعض کے اوپر چھائی ہوتی ہیں۔ جب انسان اپنا ہاتھ نکالتا ہے تو باوجود کوشش کے اس کو دیکھ نہیں سکتا اور جس کے لئے اللہ نور نہ بنائے اس کو کہیں سے نور نہیں ملتا۔
Français
Ou, leurs œuvres sont pareilles à des ténèbres dans une mer vaste et profonde, qu’une vague couvre, sur laquelle il y a une autre vague, et au-dessus de laquelle il y a des nuages ; des couches de ténèbres, les unes au-dessus des autres. Lorsqu’il étend sa main, il la voit à peine ; et celui auquel Allāh ne donne pas de lumière – il n’y a pas de lumière pour lui.
Español
O sus acciones son como una espesa oscuridad en un mar ancho y profundo, que cubre una ola, sobre la que hay otra ola, encima de las cuales están las nubes: capas de oscuridad, una sobre otra. Cuando saca la mano, difícilmente puede verla. Pues a quien Al‑lah no le da luz, para él no hay luz en absoluto.
Deutsch
Oder wie Finsternisse in einem tiefen Meer, eine Woge bedeckt es, über ihr ist eine Woge, darüber ist eine Wolke: Finsternisse, eine über der anderen. Wenn er seine Hand ausstreckt, kann er sie kaum sehen; und wem Allah kein Licht gibt – für den ist kein Licht.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُسَبِّحُ لَہٗ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الطَّیۡرُ صٰٓفّٰتٍ ؕ کُلٌّ قَدۡ عَلِمَ صَلَاتَہٗ وَ تَسۡبِیۡحَہٗ ؕ وَ اللّٰہُ عَلِیۡمٌۢ بِمَا یَفۡعَلُوۡنَ ﴿۴۲﴾
أَلَمۡ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱلطَّيۡرُ صَـٰٓفَّـٰتٖۖ كُلّٞ قَدۡ عَلِمَ صَلَاتَهُۥ وَتَسۡبِيحَهُۥۗ وَٱللَّهُ عَلِيمُۢ بِمَا يَفۡعَلُونَ
English
Hast thou not seen that it is Allah Whose praises all who are in the heavens and the earth celebrate, and so do the birds with their wings outspread? Each one knows his own mode of prayer and praise. And Allah knows well what they do.
English Short Commentary
Seest thou not that [a]it is Allah Whose praises, all who are in the heavens[2050] and the earth[2050A] celebrate, and so do the birds with their wings outspread?[2050B] Each one knows his own mode of prayer and praise.[2051] And Allah knows well what they do.
2050. Angels of the Heavens. (close)
2050A. Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals. (close)
2050B. The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories. (close)
2051. Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane). (close)
English Five Volume Commentary
Hast thou not seen that [a]it is Allah Whose praises all who are in the heavens and the earth celebrate, and so do the birds with their wings outspread? Each one knows his own mode of prayer and praise. And Allah knows well what they do.[2623]
2623. Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab). (close)
اُردو
کیا تُو نے نہیں دیکھا کہ اللہ ہی ہے جس کی تسبیح کرتا ہے جو آسمانوں اور زمین میں ہے اور پَر پھیلائے ہوئے پرندے بھی۔ ان میں سے ہر ایک اپنی عبادت اور تسبیح کا طریقہ جان چکا ہے۔ اور اللہ اس کا خوب علم رکھنے والا ہے جو وہ کرتے ہیں۔
اُردو تفسیر صغیر
کیا تو دیکھتا نہیں کہ اللہ وہ ہے کہ جو آسمانوں اور زمین میں رہتے ہیں سب اسی کی تسبیح کرتے ہیں اور پرندے صف باندھے ہوئے اس کے سامنے حاضر ہیں۔ اور ان میں سے ہر ایک (اپنی اپنی پیدائش کے مطابق) اپنی نماز اور اپنی تسبیح کو جانتا ہے اور جو کچھ وہ کرتے ہیں اللہ اسے خوب جانتا ہے۔
Français
N’as-tu pas vu que c’est Allāh que tous ceux qui sont aux cieux et sur la terre glorifient, et qu’ainsi font les oiseaux avec les ailes déployées ? Chacun connaît le mode de son adoration et sa glorification. Et Allāh sait très bien ce qu’ils font.
Español
¿No has visto que es Al‑lah cuyas alabanzas celebran todo lo que hay en los cielos y la tierra, al igual que los ájaros con sus alas extendidas? Cada uno conoce su propio modo de orar y alabar. Y Al‑lah sabe muy bien lo que hacen.
Deutsch
Hast du nicht gesehen, dass es Allah ist, Den alle lobpreisen, die in den Himmeln und auf Erden sind, und die Vögel auch mit ausgebreiteten Schwingen? Jedes kennt seine eigene (Weise von) Gebet und Lobpreisung. Und Allah weiß wohl, was sie tun.
وَ لِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ۚ وَ اِلَی اللّٰہِ الۡمَصِیۡرُ ﴿۴۳﴾
وَلِلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ وَإِلَى ٱللَّهِ ٱلۡمَصِيرُ
English
And to Allah belongs the kingdom of the heavens and the earth, and to Allah shall be the return.
English Short Commentary
[a]And to Allah belongs the Kingdom of the heavens and the earth, and to Allah shall be the return.
English Five Volume Commentary
[b]And to Allah belongs the kingdom of the heavens and the earth, and to Allah shall be the return.
اُردو
اور اللہ ہی کے لئے آسمانوں اور زمین کی بادشاہی ہے اور اللہ ہی کی طرف لَوٹ کر جانا ہے۔
اُردو تفسیر صغیر
اور آسمانوں اور زمین کی بادشاہت اللہ ہی کی ہے اور اللہ ہی کی طرف سب کو لوٹ کر جانا ہے۔
Français
Et c’est à Allāh qu’appartient le royaume des cieux et de la terre, et vers Allāh sera la destination.
Español
A Al‑lah pertenece el Reino de los cielos y la tierra, y a Al‑lah será el retorno.
Deutsch
Allahs ist das Königreich der Himmel und der Erde, und zu Allah wird die Heimkehr sein.