وَ یَرَی الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ الَّذِیۡۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ ہُوَ الۡحَقَّ ۙ وَ یَہۡدِیۡۤ اِلٰی صِرَاطِ الۡعَزِیۡزِ الۡحَمِیۡدِ ﴿۷﴾
وَيَرَى ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ ٱلَّذِيٓ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ هُوَ ٱلۡحَقَّ وَيَهۡدِيٓ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ
English
And those who are given knowledge see that whatever has been revealed to thee from thy Lord is the truth, and guides unto the path of the Mighty, the Praiseworthy.
English Short Commentary
[d]And those who are given knowledge see that whatever has been revealed to thee from thy Lord is the truth, and that it guides unto the path of the Mighty, the Praiseworthy.
English Five Volume Commentary
[b]And those who are given knowledge see that whatever has been revealed to thee from thy Lord is the truth, and that it guides unto the path of the Mighty, the Praiseworthy.
اُردو
اور وہ لوگ جنہیں علم عطا کیا گیا ہے وہ دیکھ لیں گے کہ جو کچھ تیری طرف تیرے ربّ کی طرف سے اتارا گیا ہے وہی حق ہے اور وہ کامل غلبہ والے، صاحبِ تعریف (اللہ) کے رستے کی طرف راہنمائی کرتا ہے۔
اُردو تفسیر صغیر
اور وہ لوگ جن کو علم دیا گیا ہے اس چیز کو جو تیری طرف تیرے رب کی طرف سے نازل ہوئی ہے حق جانتے ہیں اور یہ (بھی جانتے ہیں) کہ (وہ تعلیم) غالب اور حمد والے خدا کی طرف لے جاتی ہے۔
Français
Et ceux à qui le savoir a été donné, voient que tout ce qui t’a été révélé de ton Seigneur est la vérité, et guide vers le chemin du Puissant, du Digne de louange.
Español
Los que han recibido conocimiento ven que todo lo que te ha sido revelado por tu Señor es la verdad, y que guía por el camino del Poderoso, el Merecedor de Alabanza.
Deutsch
Und die, denen das Wissen gegeben ward, sehen, dass das, was dir von deinem Herrn offenbart worden, die Wahrheit selbst ist und zu dem Pfade des Allmächtigen, des Preiswürdigen leitet.
وَ قَالَ الَّذِیۡنَ کَفَرُوۡا ہَلۡ نَدُلُّکُمۡ عَلٰی رَجُلٍ یُّنَبِّئُکُمۡ اِذَا مُزِّقۡتُمۡ کُلَّ مُمَزَّقٍ ۙ اِنَّکُمۡ لَفِیۡ خَلۡقٍ جَدِیۡدٍ ۚ﴿۸﴾
وَقَالَ ٱلَّذِينَ كَفَرُواْ هَلۡ نَدُلُّكُمۡ عَلَىٰ رَجُلٖ يُنَبِّئُكُمۡ إِذَا مُزِّقۡتُمۡ كُلَّ مُمَزَّقٍ إِنَّكُمۡ لَفِي خَلۡقٖ جَدِيدٍ
English
And those who disbelieve say, ‘Shall we show you a man who will tell you that when you are broken up into pieces, you shall be raised as a new creation?
English Short Commentary
And those who disbelieve say, ‘Shall we show you a man who will tell you that when you are broken up into pieces, you shall be raised as a new creation?
English Five Volume Commentary
And those who disbelieve say, ‘Shall we show you a man who will tell you that when you are broken up into pieces, you shall be raised asa new creation?[3135]
3135. Important Words:
مزقتم (you are broken up) is derived from مزق which means, lie scattered or dispersed. مزق الثوب means, he tore the cloth in many places. مزق عرضه means, he rent or marred his honour or reputation. They say مزقھم کل مـمزق i.e. he dispersed them to all parts of the country. He (God) destroyed them thoroughly and completely (Lane & Aqrab).
Commentary:
In verse 4 disbelievers were warned that the time of the triumph of Islam and their own destruction was fast approaching. The word used in that verse to convey this warning was الساعة (the Hour). In the verse under comment the disbelievers are shown as vainly seeking to divert the subject of their defeat by pretending to take the word الساعة (the Hour) in the sense of the Day of Resurrection when they shall be broken up into pieces and not in the sense in which it has been used in v. 4. viz. the day of their defeat and destruction in this world. The verse may also mean that disbelievers accuse the Holy Prophet of seeking to create a community of his own by causing discord and disharmony in their ranks, and implies the answer that these people who brag so much of their unity were never a united people. Their talk of unity is an empty talk and their charge that the Holy Prophet seeks to create disunity among them is altogether fake and unfounded. (close)
اُردو
اور جن لوگوں نے کفر کیا وہ کہتے ہیں کہ کیا ہم تمہیں ایک ایسے شخص پر اطلاع دیں جو تمہیں خبر دے گا کہ جب تم کلیتہً ریزہ ریزہ کر دئیے جاؤ گے تو یقیناً تم ایک نئے تخلیقی دور میں (داخل) ہوگے۔
اُردو تفسیر صغیر
اور وہ (لوگ) جنہوں نے کفر کیا ہے کہتے ہیں کہ (اے لوگو)! کیا ہم تم کو ایک ایسے شخص کا پتہ دیں جو تم کو یہ بتاتا ہے کہ جب تم (مرنے کے بعد) ذرہ ذرہ کر دئیے جاٶ گے تو پھر جڑ کر تم ایک نئی مخلوق کی صورت میں بدل جاٶ گے۔
Français
Et ceux qui ne croient pas disent : « Voulez-vous que nous vous montrions un homme qui vous dira que, quand vous aurez été reduits en poussière, vous serez ressuscités en une nouvelle création ? »
Español
Quienes no creen dicen: “¿Hará falta que os mostremos a un hombre que os diga que cuando seáis reducidos a fragmentos, seréis resucitados como nueva criatura?
Deutsch
Und jene, die ungläubig sind, sprechen: "Sollen wir euch einen Mann zeigen, der euch berichtet, ihr würdet, wenn ihr in Stücke zerstückt seid, auch dann noch neue Schöpfung werden?
اَفۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَمۡ بِہٖ جِنَّۃٌ ؕ بَلِ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ فِی الۡعَذَابِ وَ الضَّلٰلِ الۡبَعِیۡدِ ﴿۹﴾
أَفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةُۢۗ بَلِ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ فِي ٱلۡعَذَابِ وَٱلضَّلَٰلِ ٱلۡبَعِيدِ
English
‘Has he forged a lie against Allah or is he afflicted with madness?’ Nay, but it is those who believe not in the Hereafter that are suffering from the punishment and are too far gone in error.
English Short Commentary
Has he forged a lie against Allah or is he afflicted with madness?’ Nay, [a]but those who believe not in the Hereafter are already suffering the punishment and are too far gone in error.
English Five Volume Commentary
Has he forged a lie against Allah or is he afflicted with madness?’ Nay, [a]but those who believe not in the Hereafter are already suffering from the punishment and are too far gone in error.
اُردو
کیا اس نے اللہ پر جھوٹ گھڑا ہے یا اسے جنون ہو گیا ہے؟ نہیں۔ حقیقت یہ ہے کہ وہ لوگ جو آخرت پر ایمان نہیں لاتے عذاب میں ہیں اور بہت دُور کی گمراہی میں (بھٹک رہے) ہیں۔
اُردو تفسیر صغیر
کیا وہ شخص اللہ پر جھوٹ باندھ رہا ہے یا اس کو جنون ہے یوں نہیں بلکہ جو لوگ آخرت پر ایمان نہیں لاتے وہ (ایسے برے خیالات کی وجہ سے ابھی سے) عذاب اور خطرناک گمراہی میں مبتلا ہو گئے ہیں۔
Français
« A-t-il fabriqué un mensonge contre Allāh, ou est-il affligé de folie ? » Non, mais ce sont ceux qui ne croient pas à l’au-delà qui souffrent déjà du châtiment, et qui sont dans l’égarement extrême.
Español
“¿Ha forjado él una mentira contra Al‑lah o le ha afligido la locura?”. No, pero quienes no creen en el Más Allá son los que sufren el castigo y han ido demasiado lejos en el error.
Deutsch
Hat er eine Lüge wider Allah ersonnen oder ist er ein Wahnbesessener?" Nein, sondern jene, die nicht an das Jenseits glauben, sie befinden sich in der Strafe und im großen Irrtum.
اَفَلَمۡ یَرَوۡا اِلٰی مَا بَیۡنَ اَیۡدِیۡہِمۡ وَ مَا خَلۡفَہُمۡ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ ؕ اِنۡ نَّشَاۡ نَخۡسِفۡ بِہِمُ الۡاَرۡضَ اَوۡ نُسۡقِطۡ عَلَیۡہِمۡ کِسَفًا مِّنَ السَّمَآءِ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّکُلِّ عَبۡدٍ مُّنِیۡبٍ ٪﴿۱۰﴾
أَفَلَمۡ يَرَوۡاْ إِلَىٰ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِۚ إِن نَّشَأۡ نَخۡسِفۡ بِهِمُ ٱلۡأَرۡضَ أَوۡ نُسۡقِطۡ عَلَيۡهِمۡ كِسَفٗا مِّنَ ٱلسَّمَآءِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّكُلِّ عَبۡدٖ مُّنِيبٖ
English
Do they not see what is before them and what is behind them of the heaven and the earth? If We please, We could cause the earth to sink with them, or cause pieces of the sky to fall upon them. In that verily is a Sign for every repentant servant.
English Short Commentary
Do they not see how they are encompassed by that which is before them and that which is behind them of the heaven and the earth? [b]If We please, We could cause the earth to sink with them, or cause pieces of the sky to fall upon[2378] them. In that verily is a Sign for every repentant servant of Allah.
2378. Mountain tribes. For a similar expression see 12:83. (close)
English Five Volume Commentary
Do they not see what is before them and what is behind them of the heaven and the earth? [b]If We please, We could cause the earth to sink with them, or cause pieces of the sky to fall upon them. In that verily is a Sign for every repentant servant of Allah.[3136]
3136. Commentary:
The verse under comment continues the theme of the preceding verses and purports to say that there are evident signs in the heavens and the earth which constitute an unmistakable evidence of the fast approaching triumph of Islam and the downfall and disgrace of disbelievers. The words "We will make the earth sink with them" refer to the signs of the earth; and the words "or cause to fall upon them a portion of the heaven" allude to heavenly signs. Undoubtedly, the manner in which the forces of darkness and disbelief were put to rout in their combat against Islam showed that the victory of Islam was due solely to Divine help and succour which came to Muslims in the nick of time. (close)
اُردو
کیا انہوں نے آسمان اور زمین (میں رونما ہونے والے نشانات) کی طرف نہیں دیکھا جو اُن کے سامنے ہیں یا ان سے پہلے گزر چکے۔ اگر ہم چاہیں تو انہیں زمین میں دھنسا دیں یا ان پر آسمان کا کوئی ٹکڑا گرا دیں۔ یقیناً اس میں ایک بہت بڑا نشان ہے ہر ایسے بندہ کے لئے جو جھکنے والا ہے۔
اُردو تفسیر صغیر
کیا انہوں نے اس چیز کی طرف نہیں دیکھا جو آسمان اور زمین سے ان کے آگے کی طرف سے اور ان کے پیچھے کی طرف سے ان کو گھیرے ہوئے ہے اگر ہم چاہیں تو ان کو انہی کے ملک میں مصائب میں مبتلا کر دیں یا ان پر بادل کے کچھ ٹکڑے نازل کریں اس میں خدا کی طرف جھکنے والے ہر بندہ کے لئے ایک نشان ہے۔
Français
Ne voient-ils pas ce qui est devant eux et ce qui est derrière eux du ciel et de la terre ? Si Nous le voulions, Nous pourrions faire la terre s’affaisser avec eux, ou faire tomber sur eux des morceaux du ciel. En vérité, il y a en cela un Signe pour tout serviteur repentant.
Español
¿Acaso no ven lo que hay delante de ellos y lo que hay detrás de ellos del cielo y de la tierra? Si queremos, podemos hacer que la tierra se hunda con ellos o hacer que sobre ellos caigan varios pedazos desde el cielo. Aquí hay en verdad un Signo para cualquier siervo arrepentido.
Deutsch
Haben sie denn nicht gesehen, was vor ihnen ist und was hinter ihnen ist vom Himmel und von der Erde? Wenn Wir wollten, könnten Wir sie im Lande zunichte machen oder Stücke von Wolken auf sie fallen lassen. Hierin ist wahrlich ein Zeichen für jeden Diener, der sich bekehrt.
وَ لَقَدۡ اٰتَیۡنَا دَاوٗدَ مِنَّا فَضۡلًا ؕ یٰجِبَالُ اَوِّبِیۡ مَعَہٗ وَ الطَّیۡرَ ۚ وَ اَلَنَّا لَہُ الۡحَدِیۡدَ ﴿ۙ۱۱﴾
۞وَلَقَدۡ ءَاتَيۡنَا دَاوُۥدَ مِنَّا فَضۡلٗاۖ يَٰجِبَالُ أَوِّبِي مَعَهُۥ وَٱلطَّيۡرَۖ وَأَلَنَّا لَهُ ٱلۡحَدِيدَ
English
And certainly, We bestowed grace upon David from Ourselves: ‘O ye mountains, repeat the praises of Allah with him, and O birds, ye also.’ And We made the iron soft for him,
English Short Commentary
And certainly, We bestowed grace upon David from Us and said, [c]‘O ye mountains,[2378A] celebrate the praises of Allah with him,[2378B] and O birds, ye also.’ And We made the iron soft for him,[2379]
2378A. Mountain tribes. For a similar expression see 12:83. (close)
2379. The expression, 'And We made the iron soft for him,' shows that the art of making implements of war from iron was very much developed by David and he freely made use of it for making coats of mail as the next verse shows. (close)
English Five Volume Commentary
And certainly, We bestowed grace upon David from Us saying: [c]‘O ye mountains, repeat the praises of Allah with him, and O birds, ye also.’ And We made the iron soft for him,[3137]
3137. Important Words:
أوبی (repeat the praises) is derived from آب which means, he returned. آب الی الله means, he returned to God from his sins, he repented. أوب means, he repeated or echoed the praises of God (Lane & Aqrab).
Commentary:
As the principal theme of this Surah is the triumph of Islam and the great wealth, power and dominion that were to be given to Muslims, and as the might and splendour of the Israelites attained its zenith in the reigns of David and Solomon, so a somewhat detailed reference has been made in this Surah to these two great Prophets and Kings in order, on the one hand, to tell Muslims that such great glory and splendour will come to them also, and, on the other, to warn them that if they did not behave properly and if they defied and violated Divine commandments and indulged in evil practices, they too will come to grief, as did the Israelites after Solomon’s death, when all their power and glory departed, and they became pariahs among the nations.
For a detailed discussion of the subject as to how the mountains and the birds repeated the praises of God along with David see 21:80. Briefly, the word "mountains" signifies those mountain tribes which submitted to David, while the use of the word "birds" implies that David led large and powerful armies followed by flocks of birds which feasted upon the dead bodies of his vanquished foes. The words "birds" may also signify highly spiritual men or real birds which David used for carrying messages in time of war.
The expression "And We made the iron soft for him" shows that the art of making implements of war from iron had very much developed under David and he freely made use of it for making coats of mail as the next verse shows. (close)
اُردو
اور یقیناً ہم نے داؤد کو اپنی طرف سے ایک بڑا فضل عطا کیا تھا (جب یہ اِذن دیا کہ) اے پہاڑو! اس کے ساتھ جھک جاؤ اور اے پرندو! تم بھی۔ اور ہم نے اس کے لئے لوہے کو نرم کر دیا۔
اُردو تفسیر صغیر
اور ہم نے داٶد کو اپنی طرف سے فضل عطا کیا تھا (اور کہا تھا کہ) اے پہاڑوں کے رہنے والو! تم بھی اور اے پرندو تم بھی اس کے ساتھ خدا کی تسبیح کرو اور ہم نے اس کے لئے لوہے کو نرم کر دیا تھا۔
Français
Et certainement, Nous accordâmes à David un grand bienfaitde Notre part et dîmes : « Ô montagnes, tournez-vous avec lui vers Allāh en toute soumission et ô oiseaux vous aussi. » Et Nous amollîmes le fer pour lui,
Español
Ciertamente concedimos Nuestra Gracia a David: “Oh montañas, olveos a Dios con plena sumisión junto a é1, y Oh vosotros pájaros, haced lo mismo”. E hicimos que el hierro fuese blando para él.
Deutsch
Und fürwahr, Wir verliehen David Unsere Gnade: "O ihr (Bewohner der) Berge, singet mit ihm (Gottes) Lob, und ihr Vögel (ebenfalls)!" Und Wir machten das Eisen weich für ihn
اَنِ اعۡمَلۡ سٰبِغٰتٍ وَّ قَدِّرۡ فِی السَّرۡدِ وَ اعۡمَلُوۡا صَالِحًا ؕ اِنِّیۡ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ ﴿۱۲﴾
أَنِ ٱعۡمَلۡ سَٰبِغَٰتٖ وَقَدِّرۡ فِي ٱلسَّرۡدِۖ وَٱعۡمَلُواْ صَٰلِحًاۖ إِنِّي بِمَا تَعۡمَلُونَ بَصِيرٞ
English
Saying, ‘Make thou full-length coats of mail, and make the rings of a proper measure. And do righteous deeds, surely I see all that you do.’
English Short Commentary
And We said, ‘Make thou full-length coats of mail, and make the rings of a proper measure. And act righteously, surely I see all that you do.’
English Five Volume Commentary
And we said, ‘Make thou full-length coats of mail, and make the rings of a proper measure. And do righteous deeds, surely I see all that you do.’ [3138]
3138. Important Words:
سابغات (full length coats of mail) is the plural of سابغة. درع سابغة means, a coat of mail that is wide or ample and long or such that one drags upon the ground by reason of its length and ampleness. نعمة سابغة means, a complete or full boon (Lane & Aqrab).
سرد (rings) is substantive noun from سرد (sarada) which means, he put the thing forward from one stage to another in regular order and uninterruptedly; he made it consecutive, successive or uninterrupted. سرد فی الدرع means, he fabricated the coat of armour by inserting the rings into one another. سرد الحدیث means, he related uninterruptedly and well the tradition or narrative (Lane & Aqrab).
Commentary:
The reference in this verse is again to David’s military might. The words "and do righteous deeds" embodied an admonition to the people of David that they were not to exult in their military conquests. Their main and principal object should be to preach and practice goodness. The implied admonition is meant for Muslims. (close)
اُردو
(اور داؤد سے کہا) کہ تُو جسم کو مکمل طور پر ڈھانپنے والی زرہیں بنا اور (ان کے) حلقے تنگ رکھ اور تم سب نیک کام کرو۔ یقیناً جو کچھ تم کرتے ہو میں اس پر گہری نظر رکھنے والا ہوں۔
اُردو تفسیر صغیر
(اور کہا تھا کہ) پورے سائز کی زرہیں بناٶ اور ان کے حلقے چھوٹے بنانا اور (اے داٶد کے ساتھیو)! اپنے ایمان کے مطابق عمل کرو‘ میں تمہارے عمل کو دیکھ رہا ہوں۔
Français
Et Nous dîmes : « Fais des cottes de mailles de pleine longueur, et fais les anneaux de dimensions appropriées. Et faites de bonnes oeuvres, assurément Je vois bien tout ce que vous faites. »
Español
Diciéndole: “Haz cotas de malla para todo el cuerpo y haz los anillos de la medida adecuada. Y practicad el bien, pues ciertamente veo todo lo que hacéis”.
Deutsch
(und sprachen:) "Verfertige lange Panzerhemden und füge die Maschen des Kettengewirks fein ineinander. Und tut das Rechte, denn Ich sehe alles, was ihr tut."
وَ لِسُلَیۡمٰنَ الرِّیۡحَ غُدُوُّہَا شَہۡرٌ وَّ رَوَاحُہَا شَہۡرٌ ۚ وَ اَسَلۡنَا لَہٗ عَیۡنَ الۡقِطۡرِ ؕ وَ مِنَ الۡجِنِّ مَنۡ یَّعۡمَلُ بَیۡنَ یَدَیۡہِ بِاِذۡنِ رَبِّہٖ ؕ وَ مَنۡ یَّزِغۡ مِنۡہُمۡ عَنۡ اَمۡرِنَا نُذِقۡہُ مِنۡ عَذَابِ السَّعِیۡرِ ﴿۱۳﴾
وَلِسُلَيۡمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهۡرٞ وَرَوَاحُهَا شَهۡرٞۖ وَأَسَلۡنَا لَهُۥ عَيۡنَ ٱلۡقِطۡرِۖ وَمِنَ ٱلۡجِنِّ مَن يَعۡمَلُ بَيۡنَ يَدَيۡهِ بِإِذۡنِ رَبِّهِۦۖ وَمَن يَزِغۡ مِنۡهُمۡ عَنۡ أَمۡرِنَا نُذِقۡهُ مِنۡ عَذَابِ ٱلسَّعِيرِ
English
And to Solomon We subjected the wind; its morning course was a month’s journey, and its evening course was a month’s journey too. And We caused a fount of molten copper to flow for him. And of the Jinn were some who worked under him, by the command of his Lord. And We had told them that if any of them turned away from Our command, We would make him taste the punishment of burning fire.
English Short Commentary
[a]Andto SolomonWesubjectedthe wind;itsmorningcourse wasamonth’sjourney, anditsevening course was a month’s journey too. And We caused a fount of molten copper to flow for him. And of the jinn were some who worked under him by the command of his Lord.[2380] And We said that whoever of them turned away from Our command, We would make him taste the punishment of the burning fire.
2380. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9:26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4:1,2 & 2:18). (close)
English Five Volume Commentary
[a]And to Solomon We subjected the wind; its morning course was a month’s journey, and its evening course was a month’s journey too. And We caused a fount of molten copper to flow for him. And of the Jinn were some who worked under him, by the command of his Lord. And We said that whosoever of them turned away from Our command, We would make him taste the punishment of burning fire.[3139]
3139. Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9:26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4:1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2:18. (close)
اُردو
اور (ہم نے) سلیمان کے لئے ہَوا (کو مسخر کردیا)۔ اُس کا صبح کا سفر بھی مہینے (کی مسافت) کے برابر تھا اور شام کا سفر بھی مہینے (کی مسافت) کے برابر تھا۔ اور ہم نے اس کے لئے تانبے کا چشمہ بہا دیا۔ اور جنوں (یعنی جفاکش پہاڑی اقوام) میں سے بعض کو (مسخر کردیا) جو اس کے سامنے اُس کے ربّ کے حکم سے محنت کے کام کرتے تھے۔ اور جو بھی ان میں سے ہمارے حکم سے انحراف کرے گا اسے ہم بھڑکتی ہوئی آگ کا عذاب چکھائیں گے۔
اُردو تفسیر صغیر
اور (ہم نے) سلیمان کو ایسی ہوا (عطا کی تھی) جس کا صبح کا چلنا ایک مہینہ کے برابر ہوتا تھا اور شام کا چلنا بھی ایک مہینہ کے برابر ہوتا تھا اور ہم نے اس کے لئے تانبہ کا چشمہ پگھلا دیا تھا اور ہم نے اس کو جنوں کی ایک جماعت بھی عطا کی تھی جو اس کے رب کے حکم سے اس کے تابع فرمان عمل کرتی تھی اور (یہ بھی کہہ دیا تھا کہ) ان میں سے جو کوئی ہمارے حکم سے کجروی اختیار کرے گا ہم اس کو بھڑکتا ہوا عذاب پہنچائیں گے۔
Français
Et à Salomon Nous assujettîmes le vent ; sa course du matin valait un trajet d’un mois, et sa course du soir valait aussi un trajet d’un mois. Et Nous fîmes couler pour lui une source de cuivre fondu. Et parmi les djinns certains travaillaient à son service, par le commandement de son Seigneur, et Nous leur avions dit que si l’un quelconque d’entre eux se déviait de Notre commandement, Nous lui ferions goûter le châtiment de la Fournaise.
Español
Y sometimos el viento a Salomón; su trayecto de la mañana ue un viaje de un mes, y su trayecto de la tarde un viaje también de un mes. E hicimos que ara él fluyera una fuente de cobre fundido. Y entre los Yinn huboalgunos que trabajaron para él, por orden de su Señor. Yles habíamos dicho que si cualquiera de ellos se apartaba de Nuestro mandamiento, le haríamos probar el castigo del fuego llameante.
Deutsch
Und Salomo (machten Wir) den Wind (dienstbar); sein Morgenweg dauerte einen Monat, und sein Abendweg dauerte einen Monat. Und Wir ließen eine Quelle von geschmolzenem Erz für ihn fließen. Und unter den Jinn waren welche, die unter ihm arbeiteten auf seines Herrn Geheiß, und sollte einer von ihnen sich wegwenden von Unserem Gebot, so würden Wir ihn die Strafe des flammenden Feuers kosten lassen.
یَعۡمَلُوۡنَ لَہٗ مَا یَشَآءُ مِنۡ مَّحَارِیۡبَ وَ تَمَاثِیۡلَ وَ جِفَانٍ کَالۡجَوَابِ وَ قُدُوۡرٍ رّٰسِیٰتٍ ؕ اِعۡمَلُوۡۤا اٰلَ دَاوٗدَ شُکۡرًا ؕ وَ قَلِیۡلٌ مِّنۡ عِبَادِیَ الشَّکُوۡرُ ﴿۱۴﴾
يَعۡمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَٰرِيبَ وَتَمَٰثِيلَ وَجِفَانٖ كَٱلۡجَوَابِ وَقُدُورٖ رَّاسِيَٰتٍۚ ٱعۡمَلُوٓاْ ءَالَ دَاوُۥدَ شُكۡرٗاۚ وَقَلِيلٞ مِّنۡ عِبَادِيَ ٱلشَّكُورُ
English
They made for him what he desired; palaces and statues, and basins like reservoirs, and large cooking vessels fixed in their places: ‘Work ye, O House of David gratefully;’ but few of My servants are grateful.
English Short Commentary
They made for him what he desired—places of worship and statues, and basins like reservoirs,[2381] and large cooking vessels fixed in their places. And We said, [a]‘Act gratefully, O House of David,’ but few of My servants are grateful.
2381. Besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste. (close)
English Five Volume Commentary
They made for him what he desired, of palaces and statues, and basins like reservoirs, and large cooking vessels fixed in their places and We said: [a]‘Work ye, O House of David gratefully;’ but few of My servants are grateful.[3140]
3140. Important Words:
محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.
جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).
جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).
راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.
Commentary:
The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste. (close)
اُردو
وہ اس کے لئے جو وہ چاہتا تھا بناتے تھے (یعنی) بڑے بڑے قلعے اور مجسمے اور تالابوں کی طرح بڑے بڑے لگن اور ایک ہی جگہ پڑی رہنے والی (بھاری) دیگیں۔ اے آلِ داؤد! (اللہ کا) شکر بجا لاتے ہوئے (شکرکے شایانِ شان) کام کرو۔ اور تھوڑے ہیں میرے بندوں میں سے جو (درحقیقت) شکر ادا کرنے والے ہیں۔
اُردو تفسیر صغیر
وہ جو کچھ چاہتا تھا جن (یعنی سرکش قوموں کے سردار) اس کے لئے بناتے تھے یعنی مساجد اور ڈھلے ہوئے مجسمے اور بڑے بڑے لگن جو حوضوں کے برابر ہوتے تھے اور بھاری بھاری دیگیں جو ہر وقت چولھوں پر دھری رہتی تھیں (اور ہم نے کہا) اے داٶد کے خاندان کے لوگو! شکر گذاری کے ساتھ عمل کرو اور میرے بندوں میں سے بہت کم لوگ شکر گذار ہوتے ہیں۔
Français
Ils exécutèrent pour lui ce qu’il désirait : des palais et des statues et des bassins comme des réservoirs, et de gros chaudrons solidement fixés en place : « Travaillez, ô gens de la Maison de David, avec gratitude ; » mais peu de Mes serviteurs sont reconnaissants.
Español
Hicieron para él lo que deseó: palacios y estatuas, depósitos como estanques, y grandes recipientes para cocinar fijados en sus lugares: “Trabajad, Oh Casa de David, con agradecimiento”; pero muy pocos de Mis siervos son agradecidos.
Deutsch
Sie machten für ihn, was er begehrte: Bethäuser und Bildsäulen, Becken wie Teiche und eingebaute Kochbottiche: "Wirket, ihr, vom Hause Davids, in Dankbarkeit." Und nur wenige von Meinen Dienern sind dankbar.
فَلَمَّا قَضَیۡنَا عَلَیۡہِ الۡمَوۡتَ مَا دَلَّہُمۡ عَلٰی مَوۡتِہٖۤ اِلَّا دَآبَّۃُ الۡاَرۡضِ تَاۡکُلُ مِنۡسَاَتَہٗ ۚ فَلَمَّا خَرَّ تَبَیَّنَتِ الۡجِنُّ اَنۡ لَّوۡ کَانُوۡا یَعۡلَمُوۡنَ الۡغَیۡبَ مَا لَبِثُوۡا فِی الۡعَذَابِ الۡمُہِیۡنِ ﴿ؕ۱۵﴾
فَلَمَّا قَضَيۡنَا عَلَيۡهِ ٱلۡمَوۡتَ مَا دَلَّهُمۡ عَلَىٰ مَوۡتِهِۦٓ إِلَّا دَآبَّةُ ٱلۡأَرۡضِ تَأۡكُلُ مِنسَأَتَهُۥۖ فَلَمَّا خَرَّ تَبَيَّنَتِ ٱلۡجِنُّ أَن لَّوۡ كَانُواْ يَعۡلَمُونَ ٱلۡغَيۡبَ مَا لَبِثُواْ فِي ٱلۡعَذَابِ ٱلۡمُهِينِ
English
And when We decreed his (Solomon’s) death, nothing pointed out to them that he was dead save a worm of the earth that ate away his staff. So when he fell down, the Jinn plainly realized that if they had known the unseen, they would not have remained in a state of degrading torment.
English Short Commentary
And when We decreed his (Solomon’s) death, nothing indicated to them that he was dead save a worm of the earth[2382] that ate away his staff. So when it fell down, the jinn plainly realized that if they had known the unseen, they would not have remained in a state of degrading tonnent.[2383]
2382. Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam"). (close)
2383. Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time. (close)
English Five Volume Commentary
And when We decreed his (Solomon’s) death, nothing indicated to them that he was dead save a worm of the earth that ate away his staff. So when he fell down, the jinn plainly realized that if they had known the unseen, they would not have remained in a state of degrading torment.[3141]
3141. Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time. (close)
اُردو
پس جب ہم نے اس پر موت کا فیصلہ صادر کردیا تو اس کی موت پر ایک زمینی کیڑے (یعنی اس کے ناخلف بیٹے) کے سوا کسی نے ان کو آگاہ نہ کیا جو اُس (کی حکومت) کا عصا کھا رہا تھا۔ پھر جب وہ (نظامِ حکومت) منہدم ہو گیا تب جنّ (یعنی پہاڑی اقوام) پر یہ بات کھل گئی کہ اگروہ غیب کا علم رکھتے تو اِس رُسوا کن عذاب میں نہ پڑے رہتے۔
اُردو تفسیر صغیر
پھر جب ہم نے اس کے لئے موت کے وارد ہونے کا فیصلہ کیا تو ان (یعنی سرکش قوموں) کو اس کی موت کی صرف ایک زمین کے کیڑے نے خبر دی جو اس کے عصاء (حکومت) کو کھا رہا تھا پھر جب وہ گر گیا‘ تو جنوں پر ظاہر ہو گیا کہ اگر ان کو غیب کا علم ہوتا تو وہ ذلت والے عذاب میں پڑے نہ رہتے۔
Français
Et lorsque Nous décidâmes la mort de Salomon, rien ne leur indiqua qu’il était mort, sauf une créature terrestre qui rongeait son bâton ; alors, lorsque le bâton tomba, les djinns s’aperçurent clairement que s’ils avaient connu l’invisible, ils ne seraient pas restés dans un état de supplice dégradant.
Español
Mas cuando decretamos su muerte (la de Salomón), nada les indicó que había muerto salvo una criatura de la tierra que devoró su báculo. Por eso, cuando cayó, los Yinn comprendieron claramente que si hubiesen sabido lo oculto, no habrían permanecido en estado de tormento ignominioso.
Deutsch
Und als Wir seinen (Salomos) Tod herbeigeführt hatten, da zeigte ihnen nichts seinen Tod an als ein Wurm der Erde, der sein Zepter zerfraß; also gewahrten die Jinn deutlich, wie er fiel, dass sie, hätten sie das Verborgene gekannt, nicht in schmählicher Pein hätten bleiben müssen.
لَقَدۡ کَانَ لِسَبَاٍ فِیۡ مَسۡکَنِہِمۡ اٰیَۃٌ ۚ جَنَّتٰنِ عَنۡ یَّمِیۡنٍ وَّ شِمَالٍ ۬ؕ کُلُوۡا مِنۡ رِّزۡقِ رَبِّکُمۡ وَ اشۡکُرُوۡا لَہٗ ؕ بَلۡدَۃٌ طَیِّبَۃٌ وَّ رَبٌّ غَفُوۡرٌ ﴿۱۶﴾
لَقَدۡ كَانَ لِسَبَإٖ فِي مَسۡكَنِهِمۡ ءَايَةٞۖ جَنَّتَانِ عَن يَمِينٖ وَشِمَالٖۖ كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۥۚ بَلۡدَةٞ طَيِّبَةٞ وَرَبٌّ غَفُورٞ
English
There was indeed a Sign for Saba’ in their home-land: two gardens on the right hand and on the left: ‘Eat of the provision of your Lord and be grateful to Him. A good land and a Most Forgiving Lord!’
English Short Commentary
There was, indeed, a Sign for Saba’[2383A] in their homeland—two gardens, one on the right hand and one on the left; and We said to them, ‘Eat of the provision of your Lord and give thanks to Him. Your town is a beautiful town and your Lord Most Forgiving.’
2383A. Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib. This town finds frequent references in the Old Testament and in Greek, Roman and Arabic literatures, especially in the south Arabian inscriptions. The Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country was made very fertile by dams and other irrigation works and was full of gardens and streams. Of public works built to assist agriculture like barriers and dams the most celebrated was the dam of Ma’arib (Enc. of Islam, vol.4, p.16). Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman, but the name of a man in Yemen who had ten sons. Six of them remained back in Yemen while four of them went to Syria and made it their home' (Taj). (close)
English Five Volume Commentary
[a]There was indeed a Sign for Saba’ in their home-land: two gardens, one on the right hand and one on the left; and We said to them, ‘Eat of the provision of your Lord and be grateful to Him. A good land and a Most Forgiving Lord!’[3142]
3142. Commentary:
The preceding verses having made a mention of the blessings and favours which God had bestowed upon the Israelites and which found their fullest expression in the highly prosperous reigns of David and Solomon, the present verse proceeds to refer to another very prosperous and happy people of their time—the people of Saba’. Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib.
"This town finds frequent reference in the Old Testament and in Greek, Roman and Arabic literature, especially in the South Arabian inscriptions. The Sabaeans were a highly civilized and prosperous people. The finds made in the country itself are in harmony with the various classical literary sources, which agree in showing that the Sabaeans attained the greatest importance of all Arab peoples of the pre-Muhammadan period, in particular of the four leading peoples of South Arabia who were known even to the Greeks. . .these still extant monuments of the once highly developed civilization, to which Sabaea mainly owed its historical importance...Agatharchides’s re-marks on the splendid buildings of the kings and private individuals in Saba’ and the descriptions of Sabaean castles by the Arabs are confirmed by the testimony of the inscriptions, which to a great extent commemorate the building of houses (palaces) and fortifications. Of public works built to assist agriculture like barriers and dams, the most celebrated was the dam of Ma’arib" (Enc. of Islam. vol. 4. p. 16).
Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman but the name of a man in Yemen who had ten sons. Six of them remained in Yemen while four of them went to Syria. As for those who made Syria their home, they were Joham, Ghassan and Amila; and as for those who stayed back in Yemen they were Ash‘ariyyun, Himyar, Kandah, Madhpih and ‘Ammar. On being asked who were Ammar, the Prophet replied "Of them are Khath‘am and Bajilah"' (Taj).
The whole tenor of the verse shows that the Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country seems to have been rendered very fertile by dams and other irrigation works and was full of gardens and streams.
According to Muir there were 70 stages or stops from Hadramaut to Aila on the road from Yemen to Syria. These stages even exist today. It was a very frequented and safe route, flanked on both sides by shady trees. (close)
اُردو
یقیناً سبا (قوم) کے لئے بھی ان کے مسکن میں ایک بڑا نشان تھا۔ دائیں اور بائیں دو باغ تھے۔ (اے قومِ سبا!) اپنے ربّ کے رزق میں سے کھاؤ اور اس کا شکر ادا کرو۔ (سبا کا مرکز) ایک بہت اچھا شہر تھا اور (اس شہر کا) ایک بہت بخشنے والا ربّ تھا۔
اُردو تفسیر صغیر
سبا کے لئے ان کے اپنے ملک میں ایک بڑی نشانی موجود تھی (اور وہ) دو باغوں کی صورت میں (تھی) جن میں سے ایک دائیں طرف تھا اور ایک بائیں طرف (تھا) (اور ہم نے ان سے کہہ رکھا تھا کہ) اپنے رب کے رزق کو کھاٶ اور اس کا شکر ادا کرو (تمہارا) شہر ایک خوبصورت شہر ہے اور (تمہارا) رب بہت بخشنے والا ہے۔
Français
Il y avait très certainement un Signe pour les Sabéens dans leur patrie, deux jardins l'un à droite et l'autre à gauche : « Consommez de la provision de votre Seigneur, et soyez reconnaissants envers Lui. Un bon pays et un Seigneur Très-Pardonnnant ! »
Español
Aquí hubo en verdad un Signo para Saba en su propio país: dos jardines a la derecha y a la izquierda. “Comed de la provisión de uestro Señor y sed agradecidos a Él. ¡Una buena tierra y un Señor Sumo Indulgente!”.
Deutsch
Es gab fürwahr ein Zeichen für Sabâ in ihrem Heimatland: zwei Gärten zur Rechten und zur Linken: "Esset von den Gaben eures Herrn und seid Ihm dankbar. (Euer ist) eine gute Stadt und ein allverzeihender Herr!"