صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَرۡجِعُوۡنَ ﴿ۙ۱۹﴾
English
They are deaf, dumb and blind; so they will not return.
English Short Commentary
They are [c]deaf, dumb and blind; so they will not return.[38]
38. As they turned a deaf ear to the Prophet’s admonition and did not express their doubts to have them dispelled and had become insensitive to the progress that Islam was making before their very eyes, they are spoken of as deaf, dumb and blind. (close)
اُردو
وہ بہرے ہیں، وہ گونگے ہیں، وہ اندھے ہیں۔ پس وہ (ہدایت کی طرف) نہیں لوٹیں گے۔
اُردو تفسیر صغیر
وہ بہرے ہیں گونگے ہیں اندھے ہیں پس وہ لوٹیں گے نہیں۔
Français
Ils sont sourds, muets et aveugles ; aussi, ne retourneront-ils pas.
Español
Son sordos, mudos y ciegos; por eso no volverán.
Deutsch
Taub, stumm, blind: also werden sie nicht zurückkehren.
اَوۡ کَصَیِّبٍ مِّنَ السَّمَآءِ فِیۡہِ ظُلُمٰتٌ وَّ رَعۡدٌ وَّ بَرۡقٌ ۚ یَجۡعَلُوۡنَ اَصَابِعَہُمۡ فِیۡۤ اٰذَانِہِمۡ مِّنَ الصَّوَاعِقِ حَذَرَ الۡمَوۡتِ ؕ وَ اللّٰہُ مُحِیۡطٌۢ بِالۡکٰفِرِیۡنَ ﴿۲۰﴾
English
Or it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunderclaps for fear of death, and Allah encompasses the disbelievers.
English Short Commentary
Or it is like a heavy rain from the clouds,[39] [a]wherein is thick darkness and thunder and [b]lightning; they put their fingers into their ears because of the thunder-claps for fear of death,[40] and Allah encompasses the disbelievers.
39. Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane). (close)
40. This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it. (close)
اُردو
یا (ان کی مثال) اس بارش کی سی ہے جو آسمان سے اُترتی ہے۔ اس میں اندھیرے بھی ہیں اور کڑک بھی اور بجلی بھی۔ وہ بجلی کے کڑکوں کی وجہ سے، موت کے ڈر سے اپنی انگلیاں اپنے کانوں میں ڈال لیتے ہیں۔ اور اللہ کافروں کو گھیرے میں لئے ہوئے ہے۔
اُردو تفسیر صغیر
یا (ان کا حال) اس بارش کی طرح ہے جو (گھٹا ٹوپ) بادل سے (برس رہی) ہو (ایسی بارش) جس کے ساتھ (قسم قسم کے) اندھیرے اور گرج اور بجلی ہوتی ہے‘ وہ اپنی انگلیوں کو کڑک کی وجہ سے موت کے ڈر سے کانوں میں ڈال لیتے ہیں حالانکہ اللہ تمام کافروں کو تباہ کرنے والا ہے۔
Français
Où c’est comme une pluie diluvienne, provenant de nuages, dans laquelle règnent des ténèbres, du tonnerre et des éclairs. Ils se bouchent les oreilles avec les doigts à cause du tonnerre par crainte de mourir ; et Allāh cerne les mécréants.
Español
O es como un fuerte chaparrón que cae de las nubes, con oscuras tinieblas, truenos y relámpagos; se introducen los dedos en los oídos, a causa de los truenos y por temor a la muerte; y Al-lah pone un cerco alrededor de los incrédulos.
Deutsch
Oder: wie schwerer Wolkenregen, worin Finsternisse und Donner und Blitz; sie stecken ihre Finger in die Ohren, in Todesfurcht vor den Donnerschlägen, während Allah die Ungläubigen umringt.
یَکَادُ الۡبَرۡقُ یَخۡطَفُ اَبۡصَارَہُمۡ ؕ کُلَّمَاۤ اَضَآءَ لَہُمۡ مَّشَوۡا فِیۡہِ ٭ۙ وَ اِذَاۤ اَظۡلَمَ عَلَیۡہِمۡ قَامُوۡا ؕ وَ لَوۡ شَآءَ اللّٰہُ لَذَہَبَ بِسَمۡعِہِمۡ وَ اَبۡصَارِہِمۡ ؕ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ ﴿٪۲۱﴾
English
The lightning might well-nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if Allah willed, He could take away their hearing and their sight; surely, Allah has the power to do all that He wills.
English Short Commentary
The lightning might well-nigh snatch away their sight; whenever it shines upon them, they walk therein; and [c]when it becomes dark to them, they stand still. And if Allah had so willed, He could take away their hearing and their sight;[41] surely, Allah has the power to do all that He wills.[41A]
41. The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful. (close)
41A. Shai’ signifies that which is willed or desired. (close)
اُردو
قریب ہے کہ بجلی ان کی بینائی اچک لے۔ جب کبھی وہ اُن (کو راہ دکھانے) کے لئے چمکتی ہے وہ اس میں (کچھ) چلتے ہیں۔ اور جب وہ ان پر اندھیرا کر دیتی ہے تو ٹھہر جاتے ہیں۔ اور اگر اللہ چاہے تو ان کی شنوائی بھی لے جائے اور ان کی بینائی بھی۔ یقینا اللہ ہر چیز پر جسے وہ چاہے دائمی قدرت رکھتا ہے۔
اُردو تفسیر صغیر
قریب ہے کہ بجلی ان کی بینائی کو اچک کر لے جائے۔ جب بھی وہ ان پر چمکتی ہے تو وہ اس (کی روشنی) میں چلنے لگتے ہیں اور جب ان پر اندھیرا کر دیتی ہے تو کھڑے ہو جاتے ہیں اور اگر اللہ چاہتا تو یقیناً ان کی شنوائی اور ان کی بینائی کو ضائع کر دیتا اللہ ہر (اس) امر پر (جس کا وہ ارادہ کرے) یقیناً پوری طرح قادر ہے۔
Français
L’éclair pourrait presque leur dérober la vue ; chaque fois qu’il leur donne de l’éclairage, ils y marchent, mais dès qu’il fait obscur pour eux, ils s’immobilisent. Si Allāh le voulait, Il pourrait leur ôter l’ouïe et la vue. En vérité, Allāh a le pouvoir de faire tout ce qu’Il veut.
Español
Los relámpagos casi les dejan ciegos: Cuando brillan ante ellos, caminan a su luz; y cuando queda todo oscuro a su alrededor se detienen. Y si Al-lah quisiera, podría dejarlos sin oído y sin vista; ciertamente, Al-lah tiene poder para hacer todo lo que quiera.
Deutsch
Der Blitz benimmt ihnen fast das Augenlicht; wann immer er auf sie zündet, wandeln sie darin, und wenn es über ihnen dunkel wird, stehen sie still. Und wäre es Allahs Wille, Er hätte ihr Gehör und ihr Gesicht fortgenommen. Allah hat die Macht, alles zu tun, was Er will.
یٰۤاَیُّہَا النَّاسُ اعۡبُدُوۡا رَبَّکُمُ الَّذِیۡ خَلَقَکُمۡ وَ الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّکُمۡ تَتَّقُوۡنَ ﴿ۙ۲۲﴾
English
O ye men, worship your Lord Who created you and those who were before you, that you may become righteous;
English Short Commentary
O ye men![42] [a]worship your Lord Who created you and those who were before you, that you may guard against evil;
42. This verse contains the first commandment of God given in the Qur’an. As the words show the commandment is addressed to all mankind and not to Arabs only, which indicates that Islam, from the very beginning, claimed to be a universal religion. It abolished the ideal of national religion and conceived mankind as one brotherhood. (close)
اُردو
اے لوگو! تم عبادت کرو اپنے رب کی جس نے تمہیں پیدا کیا اور ان کو بھی جو تم سے پہلے تھے۔ تا کہ تم تقویٰ اختیار کرو۔
اُردو تفسیر صغیر
اے لوگو! اپنے (اس) رب کی عبادت کرو جس نے تمہیں (بھی) اور انہیں (بھی) جو تم سے پہلے گزرے ہیں پیدا کیا ہے تا کہ تم (ہر قسم کی آفات سے) بچو۔
Français
Ô hommes ! Adorez votre Seigneur Qui vous a créés, vous et ceux qui étaient avant vous, afin que vous agissiez avec droiture ;
Español
¡Oh hombres! adorad a vuestro Señor que os ha creado a vosotros y a vuestros antepasados para que lleguéis a ser piadosos.
Deutsch
O ihr Menschen, dienet eurem Herrn, Der euch erschuf und die, die vor euch waren, auf dass ihr beschirmt seid;
الَّذِیۡ جَعَلَ لَکُمُ الۡاَرۡضَ فِرَاشًا وَّ السَّمَآءَ بِنَآءً ۪ وَّ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِہٖ مِنَ الثَّمَرٰتِ رِزۡقًا لَّکُمۡ ۚ فَلَا تَجۡعَلُوۡا لِلّٰہِ اَنۡدَادًا وَّ اَنۡتُمۡ تَعۡلَمُوۡنَ ﴿۲۳﴾
English
Who made the earth a bed for you, and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance. Set not up, therefore, equals to Allah, while you know.
English Short Commentary
[b]Who made the earth a bed for you, and [c]the heaven a roof,[43] and caused water to come down from the clouds and therewith brought forth fruits for your sustenance; so do not set up equals to Allah, while you know.
43. The expression suggests that just as a building or a roof is a means of protection for those living in or under it, similarly the remoter parts of the universe serve as a protection for our planet (earth); and those who have studied the science of the stars, the clouds and other atmospheric phenomena, know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability. It is also hinted here that the perfection of the material world depends upon the co-ordination between earthly and heavenly forces. (close)
اُردو
جس نے زمین کو تمہارے لئے بچھونا اور آسمان کو (تمہاری بقا کی) بنیاد بنایا اور آسمان سے پانی اُتارا اور اس کے ذریعہ ہر طرح کے پھل تمہارے لئے بطور رزق نکالے۔ پس جانتے بوجھتے ہوئے اللہ کے شریک نہ بناﺅ۔
اُردو تفسیر صغیر
(وہی ہے) جس نے تمہارے لئے زمین کو بچھونے اور آسمان کو چھت کے طور پر بنایا ہے اور بادلوں سے پانی اتارا ہے‘ پھر اس (پانی) کے ذریعہ سے میووں کی قسم کا رزق تمہارے لئے نکالا ہے۔ پس تم سمجھتے بوجھتے ہوئے اللہ کے ہمسر نہ بناٶ۔
Français
Qui a fait la terre un lit pour vous, et le ciel un toit, Qui a fait que l’eau descende des nuages, et par cela a produit des fruits pour votre subsistance. Ne donnez pas d’égaux à Allāh, puisque vous savez.
Español
Que convirtió la tierra en lecho para vosotros y los cielos en techo, e hizo que cayera agua de las nubes y de ese modo hizo crecer frutos para vuestro sustento. No pongáis pues a nadie a la altura de Al-lah puesto que ya sabéis.
Deutsch
der die Erde gemacht hat zu einem Bette für euch, und den Himmel zu einem Dach, und Wasser hat niederregnen lassen von den Wolken und damit Früchte für euren Unterhalt hervorgebracht hat. Stellt Allah daher keine Götter zur Seite, denn ihr wisst es doch.
وَ اِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّمَّا نَزَّلۡنَا عَلٰی عَبۡدِنَا فَاۡتُوۡا بِسُوۡرَۃٍ مِّنۡ مِّثۡلِہٖ ۪ وَ ادۡعُوۡا شُہَدَآءَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۲۴﴾
English
And if you are in doubt as to what We have sent down to Our servant, then produce a Chapter like it, and call upon your helpers beside Allah, if you are truthful.
English Short Commentary
And if you are in doubt as to what We have sent down to Our servant, then [d]produce a chapter like it, and call upon your helpers beside Allah, if you are truthful.[44]
44. The subject of the incomparable excellence of the Qur’an has been dealt with at five different places, i.e. in 2:24; 10:39; 11:14; 17:89 & 52:34, 35. In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. At first sight this difference in the form of the challenge at different places seems to be incongruous. But it is not so. In fact, these verses contain certain demands which stand for all time. The challenge is open even today in all the different forms mentioned in the Qur’an as it was in the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that their mention in the Qur’an is invariably accompanied by a reference to wealth and power, except in the present verse which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be safely concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Qur’an or a part thereof. This connection lies in the fact that the Qur’an has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet (11:13), they were told that he possessed a matchless treasure in the form of the Qur’an; and when they asked, Wherefore has not an angel come with him (11:13), they were told in reply that angels did descend upon him, for their function was to bring the Word of God and the Divine Word had already been vouchsafed to him. Thus both the demands—for a treasure and for the descent of angels—have been jointly met by the Qur’an which is a matchless treasure brought down by angels, and the challenge to produce its like has been put forward as a proof of its peerless quality.
Now, take the different verses containing this challenge separately. The greatest demand is made in 17:89, where disbelievers are required to bring a book like the whole of the Qur’an with all its manifold qualities. In that verse disbelievers are not required to represent their composition as the Word of God. They may bring it forward as their own composition and declare it to be the equal of, or, for that matter, better than, the Qur’an. But as at the time when this challenge was made the whole of the Qur’an had not yet been revealed, the disbelievers were not required to produce the like of the Qur’an then and there; and the challenge thus implied a prophecy that they would never be able to produce the like of it, neither in the form in which it then was, nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all time. The reason why the disbelievers in 11:14 have been called upon to produce ten Surahs and not the whole of the Qur’an is that the question in that verse did not relate to the perfection of the whole of the Qur’an in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective. Hence they were not required to bring a complete book like the whole of the Qur’an, but only ten Surahs in place of those parts of the Qur’an which they deemed to be defective, in order that the truth of their assertion might be tested. As for the selection of the specific number 10 for this purpose, it may be noted that since in 17:89 the whole of the Qur’an was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole of it; but as in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then produce a composition even like those portions. In 10:39 disbelievers were called upon to produce the like of only one Surah of the Qur’an. This is because, unlike the above-mentioned two verses, the challenge in that verse was in support of a claim made by the Qur’an itself and not in refutation of any objection of the disbelievers. In 10:38 the Qur’an claimed to possess five very prominent qualities. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single Surah containing these qualities in the same perfect form in which they are contained in the 10th Surah. The fifth challenge to produce the like of the Qur’an is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring forward a single Surah like that of the Qur’an. This challenge is preceded by the claim that the Qur’an guides the righteous to the highest stages of spiritual progress. The disbelievers are told that if they are in doubt about the Divine origin of the Qur’an, then they should bring forward a single Surah that may be comparable to it in the spiritual influence it exercises over its followers. See also "The Larger Edition of the Commentary," pp. 58-62.
The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Qur’an are quite distinct and separate one from the other, and all of them stand for all time, none of them superseding or cancelling the other. But as the Qur’an comprises sublime and lofty ideas, it was inevitable that a most beautiful diction and the chastest style should have been employed as the vehicle for the expression of those ideas; otherwise the subject-matter was liable to remain obscure and doubtful and the perfect beauty of the Qur’an would have been marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Qur’an, the demand for beauty of style and elegance of diction comparable to that of the Qur’an also forms a part of the challenge. (close)
اُردو
اور اگر تم اس بارے میں شک میں ہو جو ہم نے اپنے بندے پر اتارا ہے تو اس جیسی کوئی سُورت تو لا کے دکھاﺅ، اور اپنے سرپرستوں کو بھی بلا لاﺅ جو اللہ کے سوا (تم نے بنارکھے) ہیں، اگر تم سچے ہو۔
اُردو تفسیر صغیر
اور اگر اس (کلام) کے سبب سے جو ہم نے اپنے بندے پر اتارا ہے تم کسی (قسم کے) شک میں (مبتلا ہو گئے) ہو تو اگر تم سچے ہو تو اس جیسی ایک سورۃ لے آٶ اور اپنے غیر اللہ مددگاروں کو (بھی اپنی مدد کے لئے) بلالو۔
Français
Et si vous mettez en doute ce que Nous avons fait descendre sur Notre serviteur, alors produisez une sourate similaire, et invoquez vos divinités – aides en dehors d’Allāh, si vous dites la vérité.
Español
Y si dudáis sobre lo que hemos revelado a Nuestro siervo, entonces presentad un capítulo como éste, y llamad a quienes os ayudan, prescindiendo de Al-lah, si es que sois veraces.
Deutsch
Und wenn ihr im Zweifel seid über das, was Wir hinabgesandt haben zu Unserem Diener, dann bringt eine Sura hervor wie diesen (Qur-ân) und ruft eure Helfer auf außer Allah, wenn ihr wahrhaftig seid.
فَاِنۡ لَّمۡ تَفۡعَلُوۡا وَ لَنۡ تَفۡعَلُوۡا فَاتَّقُوا النَّارَ الَّتِیۡ وَقُوۡدُہَا النَّاسُ وَ الۡحِجَارَۃُ ۚۖ اُعِدَّتۡ لِلۡکٰفِرِیۡنَ ﴿۲۵﴾
English
But if you do it not — and never shall you do it — then guard against the Fire, whose fuel is men and stones, which is prepared for the disbelievers.
English Short Commentary
But if you do it not—and never shall you do it—then guard against the Fire, [a]whose fuel[45] is men[46] and stones, which is prepared for the disbelievers.
45. The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire. (close)
46. The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane). (close)
اُردو
پس اگر تم ایسا نہ کر سکو اور ہرگز نہ کر سکوگے تو اس آگ سے ڈرو جس کا ایندھن انسان اور پتھر ہیں۔ وہ کافروں کے لئے تیار کی گئی ہے۔
اُردو تفسیر صغیر
اور اگر تم نے ایسا نہ کیا اور تم ہرگز (ایسا) نہ کر سکو گے تو اس آگ سے بچو جس کا ایندھن آدمی اور پتھر ہیں۔ وہ کافروں کے لئے تیارکی گئی ہے۔
Français
Mais si vous ne le faites pas – et jamais vous ne le ferez – alors craignez le feu dont le combustible est fait d’hommes et de pierres et qui est préparé pour les mécréants.
Español
Pero si no lo hacéis – y nunca lo haréis – temed entonces al Fuego, cuyo combustible son hombres y piedras, que está preparado para los impíos.
Deutsch
Doch wenn ihr es nicht tut – und nie werdet ihr es vermögen –, dann hütet euch vor dem Feuer, dessen Nahrung Menschen und Steine sind, bereitet für die Ungläubigen.
وَ بَشِّرِ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ اَنَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ؕ کُلَّمَا رُزِقُوۡا مِنۡہَا مِنۡ ثَمَرَۃٍ رِّزۡقًا ۙ قَالُوۡا ہٰذَا الَّذِیۡ رُزِقۡنَا مِنۡ قَبۡلُ ۙ وَ اُتُوۡا بِہٖ مُتَشَابِہًا ؕ وَ لَہُمۡ فِیۡہَاۤ اَزۡوَاجٌ مُّطَہَّرَۃٌ ٭ۙ وَّ ہُمۡ فِیۡہَا خٰلِدُوۡنَ ﴿۲۶﴾
English
And give glad tidings to those who believe and do good works, that for them are Gardens beneath which flow streams. Whenever they are given a portion of fruit therefrom, they will say: ‘This is what was given us before,’ and gifts mutually resembling shall be brought to them. And they will have therein mates perfectly pure, and therein will they abide.
English Short Commentary
And give glad tidings to those who believe and do good works, that [a]for them are gardens beneath which flow streams. Whenever they are given a portion of fruit therefrom, they will say, ‘This is what was given us before,’ and gifts mutually resembling shall be brought to them. And they will have therein pure [b]mates,[46A] and therein will they abide.[47]
46A. The Qur’an teaches that every created thing stands in need of a mate for its full development. In Paradise righteous men and women will have pure mates for perfecting their spiritual development and completing their happiness. What kind of mates these will be, will be realized only in the Hereafter. (close)
47. This verse gives a brief description of the rewards which the believers will have in the next world. Critics of Islam have raised all sorts of objections to this description. The criticism is based upon a complete misunderstanding of the Islamic teaching about heavenly blessings. The Qur’an emphatically declares that it is beyond human mind to comprehend their nature (32:18). The Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can the mind of man conceive of them" (Bukhari). The question naturally arises, why have the blessings of Heaven been given the names used for material things in this world? This is because the address of the Qur’an is not merely to those people who are intellectually advanced. Therefore, it has used simple words which can be understood by all. While describing the heavenly blessings, the Qur’an has used the names of things generally looked upon as good in this world, and believers are told that they would get all these things in a better form in the next world. It is to bring out this important contrast that familiar words have been used; otherwise there is nothing common between the joys of this world and the blessings of the next. Moreover, according to Islam, the next life is not spiritual in the sense that it will just consist of a mental state only. Even in the next life the human soul will have a kind of body, but that body will not be material. One can form some idea of this from the phenomenon of dreams. The scenes which a man witnesses in a dream cannot be called purely mental or spiritual, because in that state also he has a body and finds himself sometimes in gardens with streams, and eats fruits and drinks milk. It is difficult to say that the contents of dreams are only mental states. The milk enjoyed in a dream is no doubt a real experience, but no one can say that it is the material milk, found in this world which he drinks. The spiritual blessings of the next life will not be a mere subjective realization of the gifts of God which we enjoy in this world. What we have here is just a representation of the real and true gifts of God which man will find in the next world. Moreover, "gardens" represent faith; and "streams" good actions. Gardens cannot prosper without streams, nor can faith without good actions. Therefore, faith and actions are inseparable for the attainment of salvation. In the next world, gardens will remind the believers of their faith in this life and streams will remind them of their good works. They will know, then, that their faith and good works have not gone in vain. It is wrong to conclude from the words, this is what was given us before, that in Heaven the believers will be given such fruits as they had enjoyed in this world, because, as already explained, the two are not identical. The fruits of the next world will, in fact, be the images of the quality of their own faith. When they will eat them, they will at once recognize and remember that they are the fruits of the faith they had in this world; and it will be out of gratitude for this that they will say: This is what was given us before. This expression may also mean, 'what was promised to us.'
The words "mutually resembling" refer to the resemblance between the acts of worship performed by believers in this world and the fruits thereof in Heaven. The acts of worship performed in this life will appear to believers as fruits in the next. The more sincere and the more appropriate a man’s worship, the more will he enjoy his portion of the fruits in Paradise and the better in quality will they be. It, therefore, lies in one’s own power to improve the quality of one’s fruits as one likes. The verse also signifies that the spiritual food for believers in Heaven will be suited to the taste of each and every individual and to his stage of progress and degree of spiritual development.
The words, they will abide, signify that the believers in Heaven will not be subject to any change or decay. Man dies only when he cannot assimilate food or when someone kills him. But since the food of Paradise will be perfectly suited to every individual and since man will have pure and peaceful companions, death and decay will automatically disappear.
The Faithful will also have pure mates in Heaven. A good wife is a joy and a comfort. The Faithful try to have good wives in this world, and they will have good and virtuous mates in the next. Yet these Joys of Heaven are not physical. For a fuller description of the nature and reality of the blessings of Paradise see also Chapters At-Tur, Ar-Rahman and Al-Waqi‘ah. (close)
اُردو
اور خوشخبری دے دے ان لوگوں کو جو ایمان لائے اور نیک اعمال بجا لائے کہ ان کے لئے ایسے باغات ہیں جن کے دامن میں نہریں بہتی ہیں۔ جب بھی وہ اُن (باغات) میں سے کوئی پھل بطور رزق دیئے جائیں گے تو وہ کہیں گے یہ تو وہی ہے جو ہمیں پہلے بھی دیا جا چکا ہے۔ حالانکہ اس سے پہلے ان کے پاس محض اس سے ملتا جلتا(رزق) لایا گیا تھا۔ اور ان کے لئے ان (باغات) میں پاک بنائے ہوئے جوڑے ہوں گے۔ اور وہ ان میں ہمیشہ رہنے والے ہیں۔
اُردو تفسیر صغیر
اور تو ان لوگوں کو جو ایمان لائے ہیں اور انہوں نے نیک عمل کیے ہیں خوشخبری دے کہ ان کے لئے (ایسے) باغ ہیں جن کے نیچے نہریں بہتی ہیں۔ جب بھی ان (باغوں) کے پھل میں سے کچھ رزق انہیں دیا جائے گا‘ وہ کہیں گے یہ تو وہی (رزق) ہے جو ہمیں اس سے پہلے دیا گیا تھا اور ان کے پاس وہ (رزق) ملتا جلتا لایا جائے گا اور ان کے لئے ان (باغوں) میں پاک جوڑے ہونگے اور وہ ان (باغوں) کے اندر (ہمیشہ) بسیں گے۔
Français
Et annonce à ceux qui croient et font de bonnes œuvres, la bonne nouvelle qu’il y a pour eux des Jardins sous lesquels coulent des ruisseaux. Chaque fois qu’ils en recevront une portion de fruits, ils diront : « Voici ce qui nous a été accordé auparavant en guise de provision » ; alors que ce qui leur a été donné auparavant n’a qu’une ressemblance avec ceci. Ils y auront des conjoints/es purifiés/es par Nous et ils y demeureront éternellement.
Español
Y anuncia la buena nueva a los que creen y hacen buenas obras, que para ellos hay jardines bajo los cuales corren arroyos. Cada vez que reciban los frutos producidos en ellos dirán: “Esto es lo que se nos había dado antes”, aunque solo se les entregarán dones similares. Y tendrán allí parejas, totalmente puras; y allí pondrán su morada.
Deutsch
Und bringe frohe Botschaft denen, die glauben und gute Werke tun, dass Gärten für sie sind, durch die Ströme fließen. Wann immer ihnen von den Früchten daraus gegeben wird, werden sie sprechen: "Das ist, was uns zuvor gegeben wurde", und (Gaben) gleicher Art sollen ihnen gebracht werden. Und sie werden darin Gefährten und Gefährtinnen haben von vollkommener Reinheit, und darin werden sie weilen.
اِنَّ اللّٰہَ لَا یَسۡتَحۡیٖۤ اَنۡ یَّضۡرِبَ مَثَلًا مَّا بَعُوۡضَۃً فَمَا فَوۡقَہَا ؕ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَیَعۡلَمُوۡنَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۚ وَ اَمَّا الَّذِیۡنَ کَفَرُوۡا فَیَقُوۡلُوۡنَ مَا ذَاۤ اَرَادَ اللّٰہُ بِہٰذَا مَثَلًا ۘ یُضِلُّ بِہٖ کَثِیۡرًا ۙ وَّ یَہۡدِیۡ بِہٖ کَثِیۡرًا ؕ وَ مَا یُضِلُّ بِہٖۤ اِلَّا الۡفٰسِقِیۡنَ ﴿ۙ۲۷﴾
English
Allah disdains not to give an illustration as small as a gnat or even smaller. Those who believe know that it is the truth from their Lord, while those who disbelieve say: ‘What does Allah mean by such an illustration?’ Many does He adjudge by it to be erring and many by it does He guide, and none does He adjudge thereby to be erring except the disobedient,
English Short Commentary
Allah [a]disdains not to [b]give an illustration[48]––as small as a gnat[48A] or even smaller.[48B] Those who believe know that it is the truth from their Lord, while those who disbelieve say, ‘What does Allah mean by such an illustration?’ [c]Many does He adjudge by it to be in error[49] and many by it does He guide, and none does He adjudge thereby to be in error except the disobedient,
48. Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46). (close)
48A. God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance. (close)
48B. Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat). (close)
49. Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane). (close)
اُردو
اللہ ہرگز اس سے نہیں شرماتا کہ کوئی سی مثال پیش کرے جیسے مچھر کی بلکہ اُس کی بھی جو اُس کے اوپر ہے۔ پس جہاں تک ان لوگوں کا تعلق ہے جو ایمان لائے تو وہ جانتے ہیں کہ یہ ان کے ربّ کی طرف سے حق ہے۔ اور جہاں تک ان لوگوں کا تعلق ہے جنہوں نے انکار کیا تو وہ کہتے ہیں (آخر) یہ مثال پیش کرنے سے اللہ کا مقصد کیا ہے۔ وہ اس (مثال) کے ذریعہ سے بہتوں کو گمراہ ٹھہراتا ہے اور بہتوں کو اس کے ذریعہ سے ہدایت دیتا ہے اور وہ اس کے ذریعہ فاسقوں کے سوا کسی کو گمراہ نہیں ٹھہراتا۔
اُردو تفسیر صغیر
اللہ ہرگز نہیں رکتا کسی بات کے بیان کرنے سے خواہ وہ مچھر کے برابر ہو یا اس سے بھی بڑھ کر۔ پھر جو لوگ ایمان رکھتے ہیں وہ (تو) جان لیتے ہیں کہ وہ ان کے رب کی طرف سے بالکل حق (بات) ہے اور جو لوگ کافر ہوئے وہ کہتے ہیں کہ (آخر) اللہ کا اس بات کے بیان کرنے سے منشا کیا ہے؟ (اصل بات یہ ہے کہ) وہ بہت (سے لوگوں) کو اس (قرآن) کے ذریعہ سے گمراہ قرار دیتا ہے اور بہت (سے لوگوں) کو اس (قرآن) کے ذریعہ سے ہدایت دیتا ہے اور وہ اس کے ذریعہ سے ان نافرمانوں کے سوا کسی کو گمراہ قرار نہیں دیتا۔
Français
En vérité, Allāh ne dédaigne pas de citer en exemple même un moustique et même ce qui est sur lui comme charge. Ceux qui croient savent que c’est la vérité de leur Seigneur, tandis que les mécréants demandent : « Que veut dire Allāh par un tel exemple ? » Nombreux sont ceux qu’Il juge ainsi comme étant égarés et nombreux aussi sont ceux qu’Il guide ; et Il ne juge comme étant égarés que les désobéissants,
Español
Al-lah no se avergüenza de usar como parábola un mosquito o incluso algo más pequeño. Los que creen saben que ésa es la verdad que viene de su Señor, mientras que los descreídos dicen: “¿Qué pretende Al-lah con esta parábola?”. Con ella juzga a muchos como extraviados y a otros muchos los guía, pero a nadie juzga como descarriados, excepto a los desobedientes,
Deutsch
Allah verschmäht nicht, über ein Ding zu sprechen, das klein ist wie eine Mücke oder gar noch kleiner. Die da glauben, wissen, dass es die Wahrheit von ihrem Herrn ist, dieweil die Ungläubigen sprechen: "Was meint Allah mit solcher Rede?" Damit erklärt Er viele zu Irrenden, und vielen weist Er damit den Weg
الَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثَاقِہٖ ۪ وَ یَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَ یُفۡسِدُوۡنَ فِی الۡاَرۡضِ ؕ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ ﴿۲۸﴾
English
Who break the covenant of Allah after having established it, and cut asunder what Allah has bidden to be joined, and create disorder in the earth; it is these that are the losers.
English Short Commentary
Who [d]break the covenant of Allah after having established it, and cut asunder what Allah has bidden to be joined, and create disorder in the earth; it is these that are the losers.
اُردو
یعنی وہ لوگ جو اللہ کے عہد کو اسے مضبوطی سے باندھنے کے بعد توڑ دیتے ہیں اور ان (تعلقات) کو کاٹ دیتے ہیں جن کو جوڑنے کا اللہ نے حکم دیا ہے اور زمین میں فساد کرتے ہیں ۔ یہی وہ لوگ ہیں جو گھاٹا پانے والے ہیں۔
اُردو تفسیر صغیر
جو اللہ کے عہد کو اس کے پختہ کرنے کے بعد توڑ دیتے ہیں اور اس چیز کو جسے ملانے کا اللہ نے حکم دیا ہے کاٹتے ہیں اور زمین میں فساد کرتے ہیں‘ وہی لوگ نقصان اٹھانے والے ہیں۔
Français
Qui brisent le pacte d’Allāh après l’avoir établi, qui tranchent les liens qu’Allāh a ordonné d’unir, et qui créent le désordre sur la terre ; ceux-là sont les perdants.
Español
Quienes rompen el pacto con Al-lah después de haberlo aceptado, y separan con ello lo que Al-lah ha ordenado que se mantenga unido, y crean el desorden en la tierra; ellos son los perdedores.
Deutsch
die den Bund Allahs brechen, nach seiner Errichtung, und zerschneiden, was Allah zu verbinden gebot, und Unfrieden auf Erden stiften: diese sind die Verlierenden.