فِیۡ بِضۡعِ سِنِیۡنَ ۬ؕ لِلّٰہِ الۡاَمۡرُ مِنۡ قَبۡلُ وَ مِنۡۢ بَعۡدُ ؕ وَ یَوۡمَئِذٍ یَّفۡرَحُ الۡمُؤۡمِنُوۡنَ ۙ﴿۵﴾
فِي بِضۡعِ سِنِينَۗ لِلَّهِ ٱلۡأَمۡرُ مِن قَبۡلُ وَمِنۢ بَعۡدُۚ وَيَوۡمَئِذٖ يَفۡرَحُ ٱلۡمُؤۡمِنُونَ
English
In a few years — Allah’s is the command before and after that — and on that day the believers will rejoice,
English Short Commentary
In a few years[2270]— [c]Allah’s is the dominion before and after that—and on that day the believers will rejoice[2271]
2270. Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane). (close)
2271. In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the Cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that 'Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun' (Historians’ History of the World, vol. 7, p. 159; vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the 'People of the Book.' But the Quraish of Mecca who, like the Persians, were idolaters, were glad to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D. came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. These verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years (Bid‘ meaning from three to nine years—Lane) and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The significance of the prophecy lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would also he firmly laid. The prophecy was fulfilled in circumstances beyond human calculation and comprehension. 'In the midst of the Persian triumphs be (the Holy Prophet) ventured to foretell that before many years should elapse, victory would return to the banners of the Romans… At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire' (Rise, Decline & Fall of the Roman Empire by Gibbon, vol. 5. p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Hijrah to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Goudzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse; and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:16-17). In 627 Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad) and, after dragging on an inglorious existence, was murdered by his own son, Siroes, on 19th February, 628 A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.). The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard put to it to explain it away. Rodwell says that the vowel points of the Arabic expression used in the verse were left undecided so that it would read either way, i.e. Sayaghlibun meaning, "they will be victorious," or Sayughlabun meaning, "they will he defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: 'Our daily newspapers constantly forecast political events of this kind.' To this futile attempt of Mr. Wherry to explain away and belittle the importance of the prophecy Gibbon’s quotation given above provides a crushing reply. (close)
English Five Volume Commentary
In a few years—[a]Allah’s is the command before and after that—and on that day the believers will rejoice,[2991]
2991. Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses. (close)
اُردو
تین سے نو سال کے عرصہ تک۔ حکم اللہ ہی کا (چلتا) ہے ‘ پہلے بھی اور بعد میں بھی۔ اور اس دن مومن(بھی اپنی فتوحات سے) بہت خوش ہوں گے۔
اُردو تفسیر صغیر
چند سال میں دوبارہ غالب آجائیں گے۔ اس واقعہ سے پہلے بھی اللہ کی حکومت ہوگی اور بعد میں بھی (اس کی حکومت ہوگی) اور اس دن مومن اللہ کی مدد سے بہت خوش ہوں گے۔
Français
Dans quelques années – à Allāh est le commandement, avant et après cela – et ce jour-là les croyants se réjouiront
Español
En pocos años -de Al‑lah es el decreto antes y después de eso- y en ese día los creyentes se regocijarán,
Deutsch
in wenigen Jahren – Allahs ist die Herrschaft vorher und nachher –, und an jenem Tage werden die Gläubigen frohlocken
بِنَصۡرِ اللّٰہِ ؕ یَنۡصُرُ مَنۡ یَّشَآءُ ؕ وَ ہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ۙ﴿۶﴾
بِنَصۡرِ ٱللَّهِۚ يَنصُرُ مَن يَشَآءُۖ وَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ
English
With the help of Allah. He helps whom He pleases; and He is the Mighty, the Merciful.
English Short Commentary
In Allah’s help. He helps whom He pleases; and He is the Mighty, the Merciful.
English Five Volume Commentary
With the help of Allah. He helps whom He pleases; and He is the Mighty, the Merciful.[2992]
2992. Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy. (close)
اُردو
(جو) اللہ کی نصرت سے (ہوں گی)۔ وہ نصرت کرتا ہے جس کی چاہتا ہے اور وہ کامل غلبہ والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اللہ جسے پسند کرتا ہے اس کی مدد کرتا ہے اور وہ غالب (اور) باربار کرم کرنے والا ہے۔
Français
De l’aide d’Allāh. Il aide qui Il veut, et Il est le Puissant, le Miséricordieux.
Español
Con la ayuda de Al‑lah. Él ayuda a quien Le place; pues Él es el Poderoso, el Misericordioso.
Deutsch
mit Allahs Hilfe. Er hilft, wem Er will; und Er ist der Allmächtige, der Barmherzige.
وَعۡدَ اللّٰہِ ؕ لَا یُخۡلِفُ اللّٰہُ وَعۡدَہٗ وَ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ ﴿۷﴾
وَعۡدَ ٱللَّهِۖ لَا يُخۡلِفُ ٱللَّهُ وَعۡدَهُۥ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
English
Allah has made this promise. Allah breaks not His promise, but most men know not.
English Short Commentary
Allah has made this promise.[2272] [a]Allah breaks not His promise, but most men know not.
2272. The promise is referred to in 8:43. (close)
English Five Volume Commentary
Allah has made this promise. [a]Allah breaks not His promise, but most men know not.[2993]
2993. Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr. (close)
اُردو
(یہ) اللہ کا وعدہ (ہے۔ اور) اللہ اپنے وعدہ کے خلاف نہیں کرتا۔ لیکن اکثر لوگ نہیں جانتے۔
اُردو تفسیر صغیر
اللہ کے وعدہ (کو خوب یاد رکھو) (اور) اللہ اپنے وعدوں کو جھوٹا نہیں کرتا۔ مگر اکثر لوگ اس بات کو سمجھتے نہیں۔
Français
Ceci est la promesse d’Allāh. Allāh ne manque pas à Sa promesse, mais la plupart des gens ne savent pas.
Español
Al‑lah ha hecho esta promesa. Al‑lah no rompe Su promesa, pero la mayoría de los hombres no lo saben.
Deutsch
Die Verheißung Allahs – Allah bricht Seine Verheißung nicht –, allein die meisten Menschen wissen es nicht.
یَعۡلَمُوۡنَ ظَاہِرًا مِّنَ الۡحَیٰوۃِ الدُّنۡیَا ۚۖ وَ ہُمۡ عَنِ الۡاٰخِرَۃِ ہُمۡ غٰفِلُوۡنَ ﴿۸﴾
يَعۡلَمُونَ ظَٰهِرٗا مِّنَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ عَنِ ٱلۡأٓخِرَةِ هُمۡ غَٰفِلُونَ
English
They know only the outer aspect of the life of this world, and of the Hereafter they are utterly unmindful.
English Short Commentary
They know only the outer part of the life[2273] of this world, and of the Hereafter they are utterly unmindful.
2273. The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical. (close)
English Five Volume Commentary
They know only the outer aspect of the life of this world, and of the Hereafter they are utterly unmindful.[2994]
2994. Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane. (close)
اُردو
وہ دنیا کی زندگی کے ظاہر کو جانتے ہیں اور وہ ایسے ہیں کہ آخرت کے بارہ میں وہ غافل ہیں۔
اُردو تفسیر صغیر
وہ لوگ ورلی زندگی کے ظاہر (یعنی اس کی شان و شوکت) کو تو خوب سمجھتے ہیں‘ لیکن اُخروی زندگی سے بالکل ناواقف ہیں۔
Français
Ils ont une connaissance superficielle de ce monde, et quant à l’au-delà, ils en sont complètement oublieux.
Español
Sólo conocen el aspecto exterior de la vida de este mundo, y descuidan totalmente el Más Allá.
Deutsch
Sie kennen nur die Außenseite des Lebens in dieser Welt, des Jenseits aber sind sie gänzlich achtlos.
اَوَ لَمۡ یَتَفَکَّرُوۡا فِیۡۤ اَنۡفُسِہِمۡ ۟ مَا خَلَقَ اللّٰہُ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَہُمَاۤ اِلَّا بِالۡحَقِّ وَ اَجَلٍ مُّسَمًّی ؕ وَ اِنَّ کَثِیۡرًا مِّنَ النَّاسِ بِلِقَآیِٔ رَبِّہِمۡ لَکٰفِرُوۡنَ ﴿۹﴾
أَوَلَمۡ يَتَفَكَّرُواْ فِيٓ أَنفُسِهِمۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَآ إِلَّا بِٱلۡحَقِّ وَأَجَلٖ مُّسَمّٗىۗ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ بِلِقَآيِٕ رَبِّهِمۡ لَكَٰفِرُونَ
English
Do they not reflect in their own minds? Allah has not created the heavens and the earth and all that is between the two but in accordance with the requirements of wisdom and for a fixed term. But many among men believe not in the meeting of their Lord.
English Short Commentary
[b]Do they not reflect within themselves that Allah has not created the heavens and the earth and all that is between the two but in accordance with the requirements of wisdom[2274] and for a fixed term? [a]But many among men believe not in the meeting with their Lord.
2274. If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter. (close)
English Five Volume Commentary
[a]Do they not reflect in their own minds? Allah has not created the heavens and the earth and all that is between the two but in accordance with the requirements of wisdom and for a fixed term. [b]But many among men believe not in the meeting with their Lord.[2995]
2995. Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below. (close)
اُردو
کیا انہوں نے اپنے دلوں میں غور نہیں کیا (کہ) اللہ نے آسمانوں اور زمین کو اور جو کچھ ان دونوں کے درمیان ہے پیدا نہیں کیا مگر حق کے ساتھ اور ایک معین مدت کے لئے۔ اور یقیناً لوگوں میں سے اکثر اپنے ربّ کی ملاقات سے ضرور منکر ہیں۔
اُردو تفسیر صغیر
کیا انہوں نے اپنے دل میں کبھی یہ غور نہیں کیا کہ آسمانوں اور زمین کو اور جو کچھ ان کے درمیان ہے‘ خدا نے کسی حکمت کے مطابق اور ایک وقت مقررہ کے لئے پیدا کیا ہے۔ لیکن لوگوں میں سے اکثر اپنے رب کی ملاقات سے منکر ہیں۔
Français
Ne réfléchissent-ils pas dans leur propre esprit ? Allāh n’a créé les cieux et la terre, et tout ce qui se trouve entre les deux, qu’en toute vérité pour un terme fixé. Mais certainement beaucoup de gens ne croient pas en la rencontre avec leur Seigneur.
Español
¿No reflexionan con sus propias mentes? Al‑lah no ha creado los cielos y la tierra y todo lo que hay entre ambos sino de acuerdo con los requisitos de la sabiduría y por un plazo fijo. Pero muchos de entre los hombres no creen en la reunión con su Señor.
Deutsch
Haben sie denn nicht nachgedacht in ihrem Innern? Allah hat die Himmel und die Erde und was zwischen den beiden ist nur in Weisheit geschaffen und auf eine bestimmte Frist. Doch wahrlich, viele unter den Menschen glauben nicht an die Begegnung mit ihrem Herrn.
اَوَ لَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ؕ کَانُوۡۤا اَشَدَّ مِنۡہُمۡ قُوَّۃً وَّ اَثَارُوا الۡاَرۡضَ وَ عَمَرُوۡہَاۤ اَکۡثَرَ مِمَّا عَمَرُوۡہَا وَ جَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ ؕ فَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَ لٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ ؕ﴿۱۰﴾
أَوَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَانُوٓاْ أَشَدَّ مِنۡهُمۡ قُوَّةٗ وَأَثَارُواْ ٱلۡأَرۡضَ وَعَمَرُوهَآ أَكۡثَرَ مِمَّا عَمَرُوهَا وَجَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِۖ فَمَا كَانَ ٱللَّهُ لِيَظۡلِمَهُمۡ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
English
Have they not travelled in the earth so that they might see how evil was the end of those who were before them? They were stronger than these in power, and they tilled the soil and populated it more and better than these have populated it. And their Messengers came to them with manifest Signs. And Allah would not wrong them, but they wronged their own souls.
English Short Commentary
[b]Have they not travelled in the earth so that they might see how evil was the end of those who were before them? They were stronger than these in power, and they tilled the soil and populated it more and better than these have populated it. And their Messengers came to them with manifest Signs. [c]And Allah would not wrong them, but they wronged their own souls.
English Five Volume Commentary
[a]Have they not travelled in the earth so that they might see how evil was the end of those who were before them? They were stronger than these in power, and they tilled the soil and populated it more and better than these have populated it. And their Messengers came to them with manifest Signs. [b]And Allah would not wrong them, but they wronged their own souls.[2996]
2996. Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago. (close)
اُردو
اور کیا انہوں نے زمین میں سیر نہیں کی تاکہ وہ غور کرسکتے کہ ان لوگوں کا انجام کیسا ہوا جو اُن سے پہلے تھے۔ وہ قوت میں ان سے زیادہ شدید تھے اور انہوں نے زمین کو پھاڑا اور اسے اس سے زیادہ آباد کیا تھا جیسا اِنہوں نے اُسے آباد کیا ہے اور ان کے پاس بھی ان کے رسول کھلے کھلے نشان لے کر آئے تھے۔ پس اللہ ایسا نہیں کہ ان پر ظلم کرتا بلکہ وہ خود اپنی جانوں پر ظلم کرتے تھے۔
اُردو تفسیر صغیر
کیا وہ زمین میں نہیں پھرے اور یہ نہیں دیکھا کہ جو ان سے پہلے لوگ تھے ان کا انجام کیا ہوا تھا؟ وہ ان سے زیادہ طاقتور تھے اور انہوں نے زمین کو خوب اکھیڑا (یعنی ہل چلایا) تھا اور اسے اس سے زیادہ آباد کیا تھا جو انہوں نے کیا ہے اور ان کے رسول ان کے پاس دلائل لے کر آئے تھے کیونکہ اللہ کی شان کے مطابق نہ تھا کہ ان پر ظلم کرتا۔ بلکہ وہ لوگ خود اپنی جانوں پر ظلم کر رہے تھے۔
Français
N’ont-ils pas parcouru la terre pour voir combien mauvaise fut la fin de ceux qui les ont devancés ? Ils étaient plus forts que ceux-ci, et ils cultivaient la terre et la peuplaient plus et mieux que ceux-ci ne l’ont peuplée. Et leurs Messagers vinrent à eux avec des Signes manifestes. Et Allāh ne voulait pas leur faire du tort, mais ils ont fait du tort à leur propre âme.
Español
¿Acaso no han viajado por la tierra para poder ver qué malo fue el fin de los que les antecedieron? Fueron más uertes que éstos en poder, araron la tierra y la poblaron más y mejor de lo que la han poblado éstos. Y sus Mensajeros llegaron a ellos con Signos manifiestos. Mas Al‑lah no les perjudicó, sino que ellos mismos perjudicaron sus propias almas.
Deutsch
Sind sie denn nicht auf der Erde umhergereist, so dass sie sehen konnten, wie das Ende derer war, die vor ihnen waren? Jene waren stärker als sie an Kraft, und sie bebauten das Land und bevölkerten es mehr, als diese es bevölkert haben. Und ihre Gesandten kamen zu ihnen mit offenkundigen Zeichen. Und Allah wollte ihnen kein Unrecht antun, sondern sich selbst haben sie Unrecht getan.
ثُمَّ کَانَ عَاقِبَۃَ الَّذِیۡنَ اَسَآءُوا السُّوۡٓاٰۤی اَنۡ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ وَ کَانُوۡا بِہَا یَسۡتَہۡزِءُوۡنَ ﴿٪۱۱﴾
ثُمَّ كَانَ عَٰقِبَةَ ٱلَّذِينَ أَسَـٰٓـُٔواْ ٱلسُّوٓأَىٰٓ أَن كَذَّبُواْ بِـَٔايَٰتِ ٱللَّهِ وَكَانُواْ بِهَا يَسۡتَهۡزِءُونَ
English
Then evil was the end of those who did evil, because they rejected the Signs of Allah, and mocked at them.
English Short Commentary
Then evil was the end of those who did evil, because, they rejected the Signs of Allah and scoffed at them.
English Five Volume Commentary
Then evil was the end of those who did evil, because they rejected the Signs of Allah, and mocked at them.[2997]
2997. Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph. (close)
اُردو
پھر وہ لوگ جنہوں نے برائی کی ان کا بہت برا انجام ہوا کیونکہ وہ اللہ کی آیات کو جھٹلاتے تھے اور ان سے تمسخر کرتے تھے۔
اُردو تفسیر صغیر
پھر اُن لوگوں کا جنہوں نے برے کام کیے تھے۔ اللہ کی آیات کا انکار کرنے کی وجہ سے برا ہی انجام ہوا۔ اور وہ اللہ کی آیات سے ہنسی کیا کرتے تھے۔
Français
Alors, mauvaise fut la fin de ceux qui commirent de mauvaises actions, parce qu’ils rejetèrent les Signes d’Allāh, et s’en moquèrent.
Español
Malo fue después el final de los que hicieron el mal, porque rechazaron los Signos de Al‑lah y se mofaron de ellos.
Deutsch
Übel war alsdann das Ende derer, die Übles taten, da sie die Zeichen Allahs verwarfen und über sie zu spotten pflegten.
اَللّٰہُ یَبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ ثُمَّ اِلَیۡہِ تُرۡجَعُوۡنَ ﴿۱۲﴾
ٱللَّهُ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
English
Allah originates creation; then He repeats it; then to Him shall you be brought back.
English Short Commentary
[d]Allah originates creation; then He keeps repeating it; then to Him shall you be brought back.
English Five Volume Commentary
[a]Allah originates creation; then He keeps repeating it; then to Him shall you be brought back.[2998]
2998. Commentary:
The present verse further develops the theme of its predecessor that through Islam God is bringing into being a new creation and a new order. See also 29:20. (close)
اُردو
اللہ خَلق کا آغاز کرتا ہے پھر اُسے دہراتا ہے پھر اُسی کی طرف تم لوٹائے جاؤ گے۔
اُردو تفسیر صغیر
اللہ پیدائش عالم کو شروع بھی کرتا ہے اور پھر اس سلسلہ کو دہراتا بھی جاتا ہے پھر تم سب اس کی طرف لوٹا کر لے جائے جاٶ گے۔
Français
Allāh commence la création ; puis Il la répète ; ensuite c’est à Lui que vous serez ramenés.
Español
Al‑lah origina la creación; y después la repite; más tarde, a Él seréis devueltos.
Deutsch
Allah bringt die Schöpfung hervor; dann lässt Er sie wiederkehren; zu Ihm dann werdet ihr zurückgebracht werden.
وَ یَوۡمَ تَقُوۡمُ السَّاعَۃُ یُبۡلِسُ الۡمُجۡرِمُوۡنَ ﴿۱۳﴾
وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ يُبۡلِسُ ٱلۡمُجۡرِمُونَ
English
And on the day when the Hour will arrive the guilty shall be in despair.
English Short Commentary
And on the day when the Hour will arrive [e]the guilty shall be seized with despair.
English Five Volume Commentary
And on the day when the Hour will arrive [b]the guilty will be seized with despair.[2999]
2999. Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help. (close)
اُردو
اور جس دن قیامت برپا ہو گی مجرم مایوس ہو جائیں گے۔
اُردو تفسیر صغیر
اور جس دن قیامت برپا ہوگی‘ مجرم مایوس ہو جائیں گے۔
Français
Et le jour où arrivera l’Heure, les coupables seront saisis de désespoir.
Español
Y en el día en que llegue la Hora, los culpables se hundirán en la desesperación.
Deutsch
Und an dem Tage, da die "Stunde" herankommt, werden die Schuldigen von Verzweiflung übermannt werden.
وَ لَمۡ یَکُنۡ لَّہُمۡ مِّنۡ شُرَکَآئِہِمۡ شُفَعٰٓؤُا وَ کَانُوۡا بِشُرَکَآئِہِمۡ کٰفِرِیۡنَ ﴿۱۴﴾
وَلَمۡ يَكُن لَّهُم مِّن شُرَكَآئِهِمۡ شُفَعَـٰٓؤُاْ وَكَانُواْ بِشُرَكَآئِهِمۡ كَٰفِرِينَ
English
And they shall have no intercessors from among them whom they associate with God; and they will deny those whom they associate with Him.
English Short Commentary
And they shall have no intercessors from among those whom they associate with Allah; and [a]they will deny those whom they associate with Him.
English Five Volume Commentary
And they shall have no intercessors from among them whom they associate with God; and [c]they will deny those whom they associate with Him.
اُردو
اور ان کے (مزعومہ) شرکاءمیں سے ان کے لئے کوئی شفاعتی نہ ہوں گے اور وہ اپنے (بنائے ہوئے) شریکوں کا (خود ہی) انکار کرنے والے ہوں گے۔
اُردو تفسیر صغیر
اور جن کو وہ خدا کا شریک بناتے تھے ان میں سے کوئی ان کا شفیع نہ بنے گا اور وہ اپنے (بنائے ہوئے) شرکا کا انکار کر دیں گے۔
Français
Et ils n’auront pas d’intercesseurs d’entre leurs soi-disant associés qu’ils attribuent à Allāh ; et eux-mêmes ils renieront leurs associés fabriqués.
Español
Y no tendrán intercesores de entre quienes asocian a Dios; éstos negarán a aquellos que le asocian a Él.
Deutsch
Denn keiner von ihren Göttern wird ihnen Fürsprecher sein; und sie werden ihre Götter verleugnen.