اَمۡ اَنۡزَلۡنَا عَلَیۡہِمۡ سُلۡطٰنًا فَہُوَ یَتَکَلَّمُ بِمَا کَانُوۡا بِہٖ یُشۡرِکُوۡنَ ﴿۳۶﴾
أَمۡ أَنزَلۡنَا عَلَيۡهِمۡ سُلۡطَٰنٗا فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِۦ يُشۡرِكُونَ
English
Have We sent down to them any authority which speaks in favour of what they associate with Him?
English Short Commentary
Have We sent down to them any authority[2287] which speaks in favour of what they associate with Him?
2287. Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry. (close)
English Five Volume Commentary
Have We sent down to them any authority which speaks in favour of what they associate with Him?[3015]
3015. Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism. (close)
اُردو
کیا ہم نے ان پر کوئی غالب دلیل اُتاری ہے پس وہ اُن سے اس کے بارہ میں گفتگو کرتی ہے جو وہ اس کا شریک ٹھہراتے ہیں؟
اُردو تفسیر صغیر
کیا ہم نے ان کے لئے کوئی (شرک کی) دلیل اتاری ہے جو ان سے وہ باتیں کہتی ہے جو شرک کے متعلق وہ بیان کرتے ہیں۔
Français
Leur avons-Nous envoyé une autorité quelconque qui parle en faveur de ce qu’ils Lui associent ?
Español
¿Les he concedido autoridad alguna que hable a favor de lo que Le asocian?
Deutsch
Haben Wir ihnen etwa Ermächtigung niedergesandt, die für das spräche, was sie Ihm zur Seite stellen?
وَ اِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَۃً فَرِحُوۡا بِہَا ؕ وَ اِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ اِذَا ہُمۡ یَقۡنَطُوۡنَ ﴿۳۷﴾
وَإِذَآ أَذَقۡنَا ٱلنَّاسَ رَحۡمَةٗ فَرِحُواْ بِهَاۖ وَإِن تُصِبۡهُمۡ سَيِّئَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ إِذَا هُمۡ يَقۡنَطُونَ
English
And when We make mankind taste of mercy, they rejoice therein; but if an evil befall them because of that which their own hands have sent on, behold! they are in despair.
English Short Commentary
[c]And when We make people taste of mercy, they rejoice therein; but if some evil befalls them because of that which their own hands have sent on, behold! they are in despair.
English Five Volume Commentary
[c]And when We make men taste of mercy, they rejoice therein; but if an evil befall them because of that which their own hands have sent on, behold! they are in despair.[3016]
3016. Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab). (close)
اُردو
اور جب ہم لوگوں کو کوئی رحمت (کا مزا) چکھاتے ہیں تو اُس پر وہ اِترانے لگتے ہیں اور اگر اُنہیں کوئی برائی پہنچ جائے جو (خود) اُن کے ہاتھوں نے آگے بھیجی ہو تو اچانک وہ مایوس ہو جاتے ہیں۔
اُردو تفسیر صغیر
جب ہم لوگوں سے رحم کا سلوک کرتے ہیں تو وہ اس سے خوش ہو جاتے ہیں اور اگر انہیں اپنے سابقہ اعمال کی وجہ سے کوئی تکلیف پہنچے تو وہ اچانک مایوس ہو جاتے ہیں۔
Français
Et lorsque Nous faisons les hommes goûter de Notre miséricorde, ils s’en réjouissent ; mais quand un malheur leur survient par suite de ce qu’ils ont acquis de leurs propres mains, voilà qu’ils désespèrent.
Español
Y cuando favorecemos a la humanidad con el sabor de la isericordia, se regocijan; pero cuando les acaece el mal por lo que ellos mismos han ganado con sus manos, he ahí que empiezan a desesperarse.
Deutsch
Und wenn Wir die Menschen Barmherzigkeit kosten lassen, freuen sie sich ihrer; doch wenn sie ein Übel befällt um dessentwillen, was ihre eigenen Hände vorausgesandt, siehe, dann verzweifeln sie.
اَوَ لَمۡ یَرَوۡا اَنَّ اللّٰہَ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَ یَقۡدِرُ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۳۸﴾
أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
English
Have they not seen that Allah enlarges the provision to whomsoever He pleases, and straitens it to whomsoever He pleases? In that truly are Signs for a people who believe.
English Short Commentary
See they not that [d]Allah enlarges the provision to whomsoever He pleases and straitens it to whomsoever He pleases? In that, truly, are Signs for a people who believe.
English Five Volume Commentary
Have they not seen that [a]Allah enlarges the provision to whomsoever He pleases, and straitens it to whomsoever He pleases. In that truly are Signs for a people who believe.
اُردو
کیا انہوں نے نہیں دیکھا کہ اللہ جس کے لئے چاہتا ہے رزق کشادہ کرتا ہے اور تنگ بھی کرتا ہے۔ یقیناً اس میں ایمان لانے والی قوم کے لئے بہت سے نشانات ہیں۔
اُردو تفسیر صغیر
کیا انہوں نے نہیں دیکھا کہ اللہ جس کے لئے پسند کرتا ہے رزق فراخ کر دیتا ہے اور جس کے لئے پسند کرتا ہے رزق تنگ کر دیتا ہے اس میں ایمان لانے والے لوگوں کے لئے بہت سے نشانات ہیں۔
Français
N’ont-ils pas vu qu’Allāh élargit les moyens de qui Il veut, et les réduit pour qui Il veut. En vérité il y a là des Signes pour un peuple qui croit.
Español
¿No han visto acaso que Al‑lah amplía la provisión a quien Le place, y la estrecha a quien desea? Aquí hay realmente Signos para los hombres que creen.
Deutsch
Haben sie nicht gesehen, dass Allah die Mittel zum Unterhalt weitet und beschränkt, wem Er will? Hierin sind wahrlich Zeichen für ein Volk, das glaubt.
فَاٰتِ ذَاالۡقُرۡبٰی حَقَّہٗ وَ الۡمِسۡکِیۡنَ وَ ابۡنَالسَّبِیۡلِ ؕ ذٰلِکَ خَیۡرٌ لِّلَّذِیۡنَ یُرِیۡدُوۡنَ وَجۡہَ اللّٰہِ ۫ وَ اُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ ﴿۳۹﴾
فَـَٔاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُۥ وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِۚ ذَٰلِكَ خَيۡرٞ لِّلَّذِينَ يُرِيدُونَ وَجۡهَ ٱللَّهِۖ وَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
English
So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek the favour of Allah, and it is they who will prosper.
English Short Commentary
[a]So give to the kinsman his due[2288] and to the needy and to the wayfarer. That is best for those who seek the favour of Allah, and it is they who will prosper.
2288. The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). (close)
English Five Volume Commentary
[b]So give to the kinsman his due, and to the needy, and to the wayfarer. That is best for those who seek the favour of Allah, and it is they who will prosper.[3017]
3017. Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother. (close)
اُردو
پس اپنے قریبی کو اس کا حق دو نیز مسکین کو اور مسافر کو۔ یہ بات ان لوگوں کے لئے اچھی ہے جو اللہ کی رضا چاہتے ہیں اور یہی وہ لوگ ہیں جو کامیاب ہونے والے ہیں۔
اُردو تفسیر صغیر
پس چاہیے (کہ جب خدا رزق میں فراخی دے تو اے قرآن کے پڑھنے والے) قریبی‘ مسکین اور مسافر کو اس کا حق بخش۔ یہ بات بہت بہتر ہے ان لوگوں کے لئے جو اللہ کی رضا حاصل کرنا چاہتے ہیں اور وہی لوگ بامراد ہونے والے ہیں۔
Français
Alors donne au proche parent ce qui lui est dû, et au nécessiteux et au voyageur. Cela vaut mieux pour ceux qui recherchent le plaisir d’Allāh, et ceux-là qui prospéreront.
Español
Dad pues al pariente lo que se le debe, y al necesitado y al viajero, Eso es lo mejor para los que buscan el favor de Al‑lah; y son ellos los que prosperarán.
Deutsch
So gib dem Verwandten, was ihm zukommt, wie auch dem Bedürftigen und dem Wanderer. Das ist das Beste für die, die nach Allahs Antlitz verlangen, und sie sind die Erfolgreichen.
وَ مَاۤ اٰتَیۡتُمۡ مِّنۡ رِّبًا لِّیَرۡبُوَا۠ فِیۡۤ اَمۡوَالِ النَّاسِ فَلَا یَرۡبُوۡا عِنۡدَ اللّٰہِ ۚ وَ مَاۤ اٰتَیۡتُمۡ مِّنۡ زَکٰوۃٍ تُرِیۡدُوۡنَ وَجۡہَ اللّٰہِ فَاُولٰٓئِکَ ہُمُ الۡمُضۡعِفُوۡنَ ﴿۴۰﴾
وَمَآ ءَاتَيۡتُم مِّن رِّبٗا لِّيَرۡبُوَاْ فِيٓ أَمۡوَٰلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّهِۖ وَمَآ ءَاتَيۡتُم مِّن زَكَوٰةٖ تُرِيدُونَ وَجۡهَ ٱللَّهِ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُضۡعِفُونَ
English
Whatever you pay as interest that it may increase the wealth of the people, it does not increase in the sight of Allah; but whatever you give in Zakat seeking the favour of Allah — it is these who will increase their wealth manifold.
English Short Commentary
[b]Whatever you lay out at interest that it may increase the wealth of the people, it does not increase in the sight of Allah; but whatever you give in Zakat, seeking the pleasure of Allah—it is these who will increase their wealth manifold.[2289]
2289. The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc. (close)
English Five Volume Commentary
[a]Whatever you pay as interest that it may increase the wealth of the people, it does not increase in the sight of Allah; but whatever you give in Zakah seeking the favour of Allah—it is these who will increase their wealth manifold.[3018]
3018. Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers. (close)
اُردو
اور جو تم سُود کے طور پر دیتے ہو تا کہ لوگوں کے اموال میں مِل کر وہ بڑھنے لگے تو اللہ کے نزدیک وہ نہیں بڑھتا۔ اور اللہ کی رضا چاہتے ہوئے تم جو کچھ زکوٰۃ دیتے ہو تو یہی ہیں وہ لوگ جو (اسے) بڑھانے والے ہیں۔
اُردو تفسیر صغیر
اور جو روپیہ تم سود حاصل کرنے کے لئے دیتے ہو‘ تاکہ وہ لوگوں کے مالوں میں بڑھے تو وہ روپیہ اللہ کے حضور میں نہیں بڑھتا اور جو تم اللہ کی رضا حاصل کرنے کے لئے زکٰوۃ کے طور پر دیتے ہو تو یاد رکھو کہ اسی قسم کے لوگ خدا کے ہاں (روپیہ) بڑھا رہے ہیں۔
Français
Tout ce que vous prêterez à intérêt pour augmenter la richesse des hommes, n’augmentera pas aux yeux d’Allāh, mais tout ce que vous donnerez en Zakât recherchant le plaisir d’Allāh – ce sont ceux-là qui feront multiplier leur richesse.
Español
Lo que pagáis como intereses para que aumente la riqueza de los hombres, no la aumenta a la vista de Al‑lah; sin embargo, todo lo que dais en Zakat buscando el favor de Al‑lah, sabed que éstos es a quienes se aumentará muchas veces su riqueza.
Deutsch
Was immer ihr auf Zinsen verleiht, damit es sich vermehre mit dem Gut der Menschen, es vermehrt sich nicht vor Allah; doch was ihr an Zakât gebt, indem ihr nach Allahs Antlitz verlangt – sie sind es, die vielfache Mehrung empfangen werden.
اَللّٰہُ الَّذِیۡ خَلَقَکُمۡ ثُمَّ رَزَقَکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ ؕ ہَلۡ مِنۡ شُرَکَآئِکُمۡ مَّنۡ یَّفۡعَلُ مِنۡ ذٰلِکُمۡ مِّنۡ شَیۡءٍ ؕ سُبۡحٰنَہٗ وَ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ ﴿٪۴۱﴾
ٱللَّهُ ٱلَّذِي خَلَقَكُمۡ ثُمَّ رَزَقَكُمۡ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡۖ هَلۡ مِن شُرَكَآئِكُم مَّن يَفۡعَلُ مِن ذَٰلِكُم مِّن شَيۡءٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
English
It is Allah Who has created you, and then He has provided for you; then He will cause you to die, and then He will bring you to life. Is there any of your ‘partners’ who can do any of these things? Glorified be He and exalted above that which they associate with Him.
English Short Commentary
It is Allah Who has created you, and then He has provided for you; then [c]He will cause you to die, and then He will bring you to life.[2290] Is there any of your so-called associate-gods, who can do any of these things? Glorified be He and exalted far above that which they associate with Him.
2290. God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess. (close)
English Five Volume Commentary
It is Allah Who has created you, and then He has provided for you; then [b]He will cause you to die, and then He will bring you to life. Is there any of your so-called partners who can do any of these things? Glorified be He and exalted above that which they associate with Him.[3019]
3019. Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess. (close)
اُردو
اللہ وہ ہے جس نے تمہیں پیدا کیا پھر تمہیں رزق عطا کیا پھر وہ تمہیں مارے گا اور وہی تمہیں پھر زندہ کرے گا۔ کیا تمہارے شرکاءمیں سے بھی کوئی ہے جو ان باتوں میں سے کچھ کرتا ہو؟ وہ بہت پاک ہے اور بہت بلند ہے اُس سے جو وہ شرک کرتے ہیں۔
اُردو تفسیر صغیر
اللہ وہ ہے جس نے تم کو پیدا کیا ہے پھر اس نے تم کو رزق دیا ہے۔ پھر وہ تمہیں مارے گا‘ پھر وہ تمہیں زندہ کرے گا۔ کیا تمہارے (تجویز کردہ) شرکا میں سے بھی کوئی ایسا ہے جو اس کام کا کوئی حصہ بھی کرتا ہو؟ وہ ان کے شرک سے پاک‘ اور بلند شان رکھنے والا ہے۔
Français
C’est Allāh Qui vous a créés, et ensuite Il a pourvu à vos besoins ; ensuite Il vous fera mourir, et ensuite Il vous ramènera à la vie. Y-a-t-il quelqu’un de vos 'associés' qui soit capable de faire l’une de ces choses ? Allāh est Pur et Exalté bien au-dessus de ce qu’ils Lui associent !
Español
Es Al‑lah Quien os ha creado, y os ha provisto de dones; después Él os hará morir y os devolverá de nuevo a la vida. ¿Hay alguno de vuestros “partícipes” que puedan hacer alguna de estas cosas? Glorificado sea Él y exaltado por encima de lo que Le asocian.
Deutsch
Allah ist es, Der euch erschaffen hat, und dann hat Er euch versorgt; dann wird Er euch sterben lassen, und dann wird Er euch wieder lebendig machen. Ist etwa unter euren Göttern einer, der etwas von diesem vollbringen könnte? Gepriesen sei Er und hoch erhaben über das, was sie anbeten!
ظَہَرَ الۡفَسَادُ فِی الۡبَرِّ وَ الۡبَحۡرِ بِمَا کَسَبَتۡ اَیۡدِی النَّاسِ لِیُذِیۡقَہُمۡ بَعۡضَ الَّذِیۡ عَمِلُوۡا لَعَلَّہُمۡ یَرۡجِعُوۡنَ ﴿۴۲﴾
ظَهَرَ ٱلۡفَسَادُ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِي ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِي عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ
English
Corruption has appeared on land and sea because of what men’s hands have wrought, that He may make them taste the fruit of some of their doings, so that they may turn back from evil.
English Short Commentary
Corruption has spread on land and sea because of what men’s hands have wrought,[2291] that He may make them taste the fruit of some of their doings, so that they may turn back from evil.
2291. The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration… Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core ("Emotion as the Basis of Civilization" & "Spirit of Islam").
Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher appeared on the world’s stage and the most perfect and last Divine Law in the form of the Qur’an was revealed, because a perfect Law could only be revealed when all or most of the evils, particularly those known as root evils, had made their appearance and had become established.
The words 'land and sea,' may signify: (a) Nations whose cultures and civilizations were based purely on reason and collective human experience, and those whose cultures and civilizations were based on Divine revelation; (b) peoples living on the continents and those living in the islands. The verse means that all the nations of the world had become corrupt to the very core politically, socially and morally. (close)
English Five Volume Commentary
Corruption has appeared on land and sea because of what men’s hands have wrought, that He may make them taste the fruit of some of their doings, so that they may turn back from evil.[3020]
3020. Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought." (close)
اُردو
لوگوں نے جو اپنے ہاتھوں بدیاں کمائیں ان کے نتیجہ میں فساد خشکی پر بھی غالب آ گیا اور تَری پر بھی تاکہ وہ انہیں ان کے بعض اعمال کا مزا چکھائے تاکہ شاید وہ رجوع کریں۔
اُردو تفسیر صغیر
(اس زمانہ میں) خشکی اور تری میں لوگوں کے کاموں کی وجہ سے فساد نمایاں ہو گیا ہے جس کا نتیجہ یہ ہوگا کہ خدا لوگوں کو ان کے عملوں کے کچھ حصے کی سزا (اس دنیا میں) دے گا۔ تاکہ وہ (اپنی نافرمانی سے) لوٹ آئیں۔
Français
La corruption est apparue sur terre et sur mer par suite des œuvres qu’ont faites les mains des hommes, afin qu’Il puisse leur faire goûter les fruits de certaines de leurs actions, car il se peut qu’ils retournent vers Allāh.
Español
La corrupción ha aparecido en la tierra y en el mar a causa de lo ue han forjado las manos de los hombres, para que Él les haga probarel fruto de algunas de sus acciones, y para que se aparten del mal.
Deutsch
Verderbnis ist gekommen über Land und Meer um dessentwillen, was die Hände der Menschen gewirkt, auf dass Er sie kosten lasse die (Früchte) so mancher ihrer Handlungen, damit sie umkehren.
قُلۡ سِیۡرُوۡا فِی الۡاَرۡضِ فَانۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلُ ؕ کَانَ اَکۡثَرُہُمۡ مُّشۡرِکِیۡنَ ﴿۴۳﴾
قُلۡ سِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلُۚ كَانَ أَكۡثَرُهُم مُّشۡرِكِينَ
English
Say, ‘Travel in the earth and see how evil was the end of those before you! Most of them were idolaters.’
English Short Commentary
Say, [a]‘Travel in the earth and see how evil was the end of those before you. Most of them were idolaters.’
English Five Volume Commentary
Say, [a]‘Travel in the earth and see how evil was the end of those before you! Most of them were idolaters.’[3021]
3021. Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history. (close)
اُردو
تُو کہہ دے کہ زمین میں خوب سیاحت کرو اور غور کرو کہ پہلے لوگوں کا کیسا انجام ہوا۔ ان میں سے اکثر مشرکین تھے۔
اُردو تفسیر صغیر
تو کہہ دے‘ ملک میں پھرو۔ اور دیکھو کہ جو لوگ تم سے پہلے تھے ان کا کیا انجام ہوا تھا۔ ان میں سے اکثر مشرک تھے۔
Français
Dis : « Parcourez la terre et voyez combien mauvaise fut la fin de ceux qui vous ont devancés. La plupart d’entre eux étaient des associateurs. »
Español
Diles: “¡Viajad por la tierra y ved qué malo fue el fin de los que os precedieron! La mayoría de ellos fueron idólatras”.
Deutsch
Sprich: "Reiset umher auf Erden und seht, wie das Ende derer zuvor war! Die meisten von ihnen waren Götzendiener."
فَاَقِمۡ وَجۡہَکَ لِلدِّیۡنِ الۡقَیِّمِ مِنۡ قَبۡلِ اَنۡ یَّاۡتِیَ یَوۡمٌ لَّا مَرَدَّ لَہٗ مِنَ اللّٰہِ یَوۡمَئِذٍ یَّصَّدَّعُوۡنَ ﴿۴۴﴾
فَأَقِمۡ وَجۡهَكَ لِلدِّينِ ٱلۡقَيِّمِ مِن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِۖ يَوۡمَئِذٖ يَصَّدَّعُونَ
English
So set thy face to the service of the right religion before there comes the day from Allah for which there will be no averting. On that day mankind will split up into parts.
English Short Commentary
[b]So set thy face to the service of the right religion, before there comes the day from Allah for which there will be no averting. On that day believers and disbelievers will be separated from each other.
English Five Volume Commentary
[b]So set thy face to the service of, the right religion, before there comes the day from Allah for which there will be no averting. On that day mankind will split up into parts.[3022]
3022. Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab). (close)
اُردو
پس تُو اپنی توجہ مضبوط اور قائم رہنے والے دین کے لئے مرکوز رکھ پیشتر اس سے کہ وہ دن آجائے جس کا کسی طَور ٹلنا اللہ کی طرف سے ممکن نہ ہوگا۔ اس دن وہ پراگندہ ہو جائیں گے۔
اُردو تفسیر صغیر
پس تو اپنی توجہ کو قائم رہنے والے دین کی طرف پھیر دے پیشتر اس کے کہ وہ دن آئے جس کو ٹلانے کے لئے اللہ کی طرف سے کوئی علاج نہیں اترا جس دن وہ (مومن اور کافر) ایک دوسرے سے الگ ہو جائیں گے۔
Français
Dévoue donc toute ton attention à la religion droite qui aide les autres à être droites, avant que ne vienne d’Allāh le jour qu'on ne peut repousser. Ce jour-là ils se diviseront en groupes distincts les uns des autres.
Español
Levanta pues tu rostro hacia la religión justa que ayuda a los demás a ser justos, antes de que llegue el día de Al‑lah en el que no abrá escape. En ese día se dividirán en grupos, distintos entre si .
Deutsch
Richte dein Antlitz auf den beständigen Glauben, bevor der Tag kommt, für den es keine Wehr gibt gegen Allah. An jenem Tage werden sie gespalten sein.
مَنۡ کَفَرَ فَعَلَیۡہِ کُفۡرُہٗ ۚ وَ مَنۡ عَمِلَ صَالِحًا فَلِاَنۡفُسِہِمۡ یَمۡہَدُوۡنَ ﴿ۙ۴۵﴾
مَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُۥۖ وَمَنۡ عَمِلَ صَٰلِحٗا فَلِأَنفُسِهِمۡ يَمۡهَدُونَ
English
Those who disbelieve will bear the consequences of their disbelief; and those who do righteous deeds prepare good for themselves,
English Short Commentary
Those who disbelieve will bear the consequences of their disbelief; and those who do righteous deeds prepare good for their own souls,
English Five Volume Commentary
Those who disbelieve will bear the consequences of their disbelief; and those who do righteous deeds will earn good for themselves,[3023]
3023. Important Words:
یمھدون (will earn good) is derived from مھد which means, he spread out; he attended to a business and drew profit from it. مھد الامر means, he reformed the affair and made it easy and put it in proper order. مھد لفلان عذرہ means, he accepted the excuse of such a one. مھد لنفسه خیرا means, he provided good for himself and sent it ahead (Aqrab). See also 3:47. (close)
اُردو
جو کفر کرے اس کا کفر اسی پر پڑے گا اور جو نیک عمل کرے تو وہ (لوگ) اپنی ہی بھلائی کی تیاری کرتے ہیں۔
اُردو تفسیر صغیر
جس نے کفر کیا اس پر اس کے کفر کا وبال پڑے گا۔ اور جس نے اپنے ایمان کے مطابق عمل کیا وہ اپنے ہی نفس کے فائدہ کے لئے تیاری کر رہا ہے۔
Français
Celui qui refuse de croire subira les conséquences de sa mécréance ; et ceux qui font de bonnes œuvres préparent du bien pour leur propre âme –
Español
Los incrédulos sufrirán las consecuencias de su ncredulidad; y los que hagan buenas obras se prepararán el bien para ellos mismos,
Deutsch
Wer ungläubig ist: auf ihn sein Unglaube! Und wer Rechtes tut, der bereitet es sich selbst.