رَبَّنَاۤ اِنَّکَ جَامِعُ النَّاسِ لِیَوۡمٍ لَّا رَیۡبَ فِیۡہِ ؕ اِنَّ اللّٰہَ لَا یُخۡلِفُ الۡمِیۡعَادَ ﴿۱۰﴾٪
رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوۡمٖ لَّا رَيۡبَ فِيهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ
English
‘Our Lord, Thou wilt certainly assemble mankind together on the Day about which there is no doubt; surely, Allah breaks not His promise.’
English Short Commentary
‘Our Lord, [a]Thou wilt certainly assemble mankind together on the Day about which there is no doubt; surely, Allah never fails in His promise.’
English Five Volume Commentary
Our Lord, [a]Thou wilt certainly assemble mankind together on the Day about which there is no doubt; surely, Allah breaks not His promise.’[301]
301. Important Words:
جامع (wilt assemble) is derived from جمع i.e. he collected or he assembled. جمع الشیء means, he assembled and arranged the thing. God is called جامع because He will bring together all men on the Day of Judgement and will give them their reward or punishment as they deserve. The central mosque of a town is also called جامع because people gather there for Prayers, particularly for Friday Prayer from the entire neighbourhood. جمعة (Friday) is also so called because on that day people assemble for the weekly worship (Taj & Aqrab).
المیعاد (promise) is derived from وعد i.e. he promised. Generally وعد means, he promised a good thing; and اوعد means, he threatened with something evil. میعاد means, time or place of promise or appointment (Aqrab). It also means, promise (Lane).
Commentary:
The prayer contained in the preceding verse becomes all the more essential because man has to give an account of his actions before God on the Day of Reckoning when He will bring together men of all ages and all lands. An examination is a very hard thing but it becomes harder still if held in the presence of a gathering comprising the whole of mankind. (close)
اُردو
اے ہمارے ربّ! تُو یقیناً لوگوں کو جمع کرنے والا ہے اس دن کے لئے جس میں کوئی شک نہیں۔ یقیناً اللہ وعدہ خلافی نہیں کرتا۔
اُردو تفسیر صغیر
اے ہمارے رب! تو یقیناً سب لوگوں کو اس دن جس (کی آمد) میں کوئی شک (وشبہ) نہیں جمع کرے گا۔ اللہ ہرگز وعدہ خلافی نہیں کرتا۔
Français
Notre Seigneur, Tu rassembleras certainement les hommes le Jour au sujet duquel il n’existe aucun doute ; assurément, Allāh ne manque jamais à Sa promesse. »
Español
“Señor nuestro, reunirás ciertamente a la humanidad en el Día sobre el cual no hay duda alguna; en verdad, Al-lah no incumple Sus promesas.”
Deutsch
Unser Herr, Du wirst gewisslich das Menschengeschlecht versammeln an dem Tage, über den kein Zweifel ist; wahrlich, Allah bricht das Versprechen nicht."
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَنۡ تُغۡنِیَ عَنۡہُمۡ اَمۡوَالُہُمۡ وَ لَاۤ اَوۡلَادُہُمۡ مِّنَ اللّٰہِ شَیۡئًا ؕ وَ اُولٰٓئِکَ ہُمۡ وَقُوۡدُ النَّارِ ﴿ۙ۱۱﴾
إِنَّ ٱلَّذِينَ كَفَرُواْ لَن تُغۡنِيَ عَنۡهُمۡ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُم مِّنَ ٱللَّهِ شَيۡـٔٗاۖ وَأُوْلَـٰٓئِكَ هُمۡ وَقُودُ ٱلنَّارِ
English
Those who disbelieve — their possessions and their children shall not avail them at all against Allah; and it is they that are the fuel of the Fire.
English Short Commentary
Those who disbelieve[375]—[b]their possessions and their children shall not avail them at all against Allah; and it is they that are the fuel of the Fire.
375. As all these verses have particular reference to Christians the word "disbelievers" occurring in the verse under comment may apply to them. (close)
English Five Volume Commentary
Those who disbelieve—[a]their possessions and their children shall not avail them at all against Allah; and it is they that are the fuel of the Fire.[302]
302. Important Words:
لن تغنی (shall not avail) is derived from غنی i.e. he became free from want; or he was in a state of competence or sufficiency; or he became rich. اغناہ means, he made him free from want; or put him in a state of sufficiency or competence; or he made him rich. ما یغنی عنك ھذا means, this shall not suffice or satisfy thee; or shall not stand thee in good stead; or shall not avail or profit thee (Taj).
Commentary:
As these verses have particular reference to Christians, the word "disbelievers" occurring in this verse may apply to them. Thus the verse contains a great prophecy; for though at the time of its revelation Christians were not strong or numerous, yet the time was to come when they were destined to be so. Indeed, they became the wealthiest people in the whole world and their progeny has spread over entire continents. But that cannot protect them from God’s punishment. Their very wealth and number have become the cause of their destruction and, as predicted in the verse, they are now being punished with fire in the form of shots, shells and incendiary bombs. The verse may also refer to the Day of Judgement, spoken of in the preceding verse, when nothing shall avail the Christian nations against the punishment of God.
The verse may also apply to the infidels of Mecca, all of whose efforts against the Holy Prophet came to naught, whose wealth fell into Muslim hands and whose children joined the fold of Islam in large numbers. In this case "fire" would mean either the fire of Hell or the fire of war which they themselves had kindled against Islam but which finally proved their own ruin. (close)
اُردو
وہ لوگ جنہوں نے کفر کیا ان کے اموال اور ان کی اولاد اللہ کے مقابل پر اُن کے کسی کام نہیں آئیں گے اور یہی وہ لوگ ہیں جو آگ کا ایندھن ہیں۔
اُردو تفسیر صغیر
جو لوگ کافر ہیں ان کے اموال اور ان کی اولادیں خدا کے مقابلہ میں کچھ بھی کام نہیں آئیں گی اور یہی لوگ دوزخ کا ایندھن ہیں۔
Français
Ceux qui ne croient pas, leurs enfants et leurs biens ne leur serviront à rien contre Allāh ; ceux-là mêmes serviront de combustible au Feu.
Español
En cuanto a los incrédulos, ni sus posesiones ni sus hijos les servirán frente a Al-lah; y son ellos el combustible del Fuego.
Deutsch
Die ungläubig sind, ihr Besitz und ihre Kinder werden ihnen nicht im geringsten nützen gegen Allah; und sie sind des Feuers Nahrung –
کَدَاۡبِ اٰلِ فِرۡعَوۡنَ ۙ وَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ؕ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاَخَذَہُمُ اللّٰہُ بِذُنُوۡبِہِمۡ ؕ وَ اللّٰہُ شَدِیۡدُ الۡعِقَابِ ﴿۱۲﴾
كَدَأۡبِ ءَالِ فِرۡعَوۡنَ وَٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَذَّبُواْ بِـَٔايَٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمۡۗ وَٱللَّهُ شَدِيدُ ٱلۡعِقَابِ
English
Their case is like the case of the people of Pharaoh and those before them; they rejected Our Signs; so Allah punished them for their sins, and Allah is severe in punishing.
English Short Commentary
[c]Their case[376] is like the case of the people of Pharaoh and those before them; they rejected Our Signs; so Allah punished them for their sins, and Allah is Severe in punishing.
376. Da’b means, habit, custom or manner; case, affair or condition (Aqrab). (close)
English Five Volume Commentary
[a]Their case is like the case of the people of Pharaoh and those before them; they rejected Our Signs; so Allah punished them for their sins, and Allah is severe in punishing.[303]
303. Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin. (close)
اُردو
فرعون کی قوم کے طرزِ عمل کی طرح اور ان لوگوں کی طرح جو ان سے پہلے تھے۔ انہوں نے ہماری آیات کو جھٹلا دیا تو اللہ نے ان کے گناہوں کی وجہ سے ان کو پکڑ لیا۔ اور اللہ سزا دینے میں بہت سخت ہے۔
اُردو تفسیر صغیر
(ان کا طریق) فرعون کے اتباع اور ان لوگوں کے طریق کے مطابق (ہے) جو ان سے پہلے تھے! انہوں نے ہمارے نشانات کو جھٹلایا تھا اس پر اللہ نے ان کے قصوروں کے بدلہ میں انہیں پکڑ لیا اور اللہ کا عذاب سخت (ہوتا) ہے۔
Français
Leur cas est comme le cas du peuple de Pharaon et ceux qui furent avant eux ; ils rejetèrent Nos Signes ; Allāh les a punis pour leurs péchés et Allāh est sévère dans Son châtiment.
Español
Con ellos ocurre como con las gentes del Faraón y de quienes les precedieron; rechazaron Nuestros Signos; y, así, Al-lah los castigó por sus pecados, y Al-lah es severo en el castigo.
Deutsch
nach der Art der Leute Pharaos und derer, die vor ihnen waren; sie verwarfen Unsere Zeichen; also ergriff sie Allah für ihre Sünden, und Allah ist streng im Strafen.
قُلۡ لِّلَّذِیۡنَ کَفَرُوۡا سَتُغۡلَبُوۡنَ وَ تُحۡشَرُوۡنَ اِلٰی جَہَنَّمَ ؕ وَ بِئۡسَ الۡمِہَادُ ﴿۱۳﴾
قُل لِّلَّذِينَ كَفَرُواْ سَتُغۡلَبُونَ وَتُحۡشَرُونَ إِلَىٰ جَهَنَّمَۖ وَبِئۡسَ ٱلۡمِهَادُ
English
Say to those who disbelieve, ‘You shall be overcome and gathered unto Hell; and an evil place of rest it is.’
English Short Commentary
Say to those who disbelieve, [d]‘You shall be overcome and gathered unto Hell; and an evil place of rest it is.’
English Five Volume Commentary
Say to those who disbelieve, [b]‘You shall be overcome and gathered unto Hell; and an evil place of rest it is.’[304]
304. Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode. (close)
اُردو
اُن سے کہہ دے جنہوں نے کفر کیا کہ تم ضرور مغلوب کئے جاﺅ گے اور جہنم کی طرف اکٹھے لے جائے جاﺅ گے۔اور وہ بہت بُرا ٹھکانا ہے۔
اُردو تفسیر صغیر
جو لوگ کافر ہیں انہیں کہہ دے کہ تمہیں ضرور مغلوب کیا جائے گا اور جہنم کی طرف اکٹھے کرکے لے جایا جائے گا اور وہ بہت برا ٹھکانا ہے۔
Français
Dis aux mécréants : « Vous serez vaincus et rassemblés en Enfer ; et quel mauvais lieu de repos ! »
Español
Di a los que no creen: “Seréis vencidos y reunidos en el infierno; y es un mal lugar de reposo”.
Deutsch
Sprich zu denen, die ungläubig sind: "Ihr sollt übermannt und in der Hölle versammelt werden; und schlimm ist die Ruhestatt!"
قَدۡ کَانَ لَکُمۡ اٰیَۃٌ فِیۡ فِئَتَیۡنِ الۡتَقَتَا ؕ فِئَۃٌ تُقَاتِلُ فِیۡ سَبِیۡلِ اللّٰہِ وَ اُخۡرٰی کَافِرَۃٌ یَّرَوۡنَہُمۡ مِّثۡلَیۡہِمۡ رَاۡیَ الۡعَیۡنِ ؕ وَ اللّٰہُ یُؤَیِّدُ بِنَصۡرِہٖ مَنۡ یَّشَآءُ ؕ اِنَّ فِیۡ ذٰلِکَ لَعِبۡرَۃً لِّاُولِی الۡاَبۡصَارِ ﴿۱۴﴾
قَدۡ كَانَ لَكُمۡ ءَايَةٞ فِي فِئَتَيۡنِ ٱلۡتَقَتَاۖ فِئَةٞ تُقَٰتِلُ فِي سَبِيلِ ٱللَّهِ وَأُخۡرَىٰ كَافِرَةٞ يَرَوۡنَهُم مِّثۡلَيۡهِمۡ رَأۡيَ ٱلۡعَيۡنِۚ وَٱللَّهُ يُؤَيِّدُ بِنَصۡرِهِۦ مَن يَشَآءُۚ إِنَّ فِي ذَٰلِكَ لَعِبۡرَةٗ لِّأُوْلِي ٱلۡأَبۡصَٰرِ
English
Certainly there was for you a Sign in the two armies that encountered each other, one army fighting in the cause of Allah and the other disbelieving, whom they saw to be twice as many as themselves, actually with their eyes. Thus Allah strengthens with His aid whomsoever He pleases. In that surely is a lesson for those who have eyes.
English Short Commentary
Certainly there was for you a Sign[377] in [e]the two armies which encountered each other, one army fighting in the way of Allah and the other disbelieving, whom they saw with their own eyes to be twice as many as themselves.[378] Thus [a]Allah strengthens with His aid whomsoever He pleases. In that surely is a lesson for those who have eyes.
377. The verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a fully equipped and fully armed Meccan force—1000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Qur’an (54:45-49), and the other in the Bible (Isa. 21:13-17). In accordance with the biblical prophecy, about a year after the hijrah of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccans) was broken at Badr and their glory departed. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles of history. It virtually decided the fate of Arabia and established Islam on a very firm footing. (close)
378. The clause points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine design that the few weak and ill-equipped Muslims, seeing the full strength of the enemy, might not lose heart (8:45). What actually happened was that one-third of the Meccan army was behind a mound and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number. (close)
English Five Volume Commentary
Certainly there was for you a Sign in [a]the two armies that encountered each other, one army fighting in the cause of Allah and the other disbelieving, whom they saw to be twice as many as themselves, actually with their eyes. Thus [b]Allah strengthens with His aid whomsoever He pleases. In that surely is a lesson for those who have eyes.[305]
305. Important Words:
عبرة (lesson) is the noun-infinitive from عبر. They say عبرہ i.e. he crossed it, or he passed over it from one side to the other. اعتبر means, he took warning; he took what he saw as an indication of what was concealed. عبرة therefore means: (1) an admonition or exhortation; (2) an admonition or exhortation by which one takes warning; (3) a thing by the state or condition of which one is admonished, reminded, directed or guided (Aqrab & Lane).
Commentary:
This verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a well-equipped and well-armed Meccan force, 1,000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Quran and the other in the Bible. The Quranic revelation said: Do they say, ‘We are a victorious host?’Nay, the hosts will be routed and will show their backs… The day when they will be dragged into the Fire on their faces (and it will be said to them), ‘taste ye the touch of burning’ (54:45-49). And the Biblical prophecy said: "In the forest of Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail; and the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it" (Isa. 21:13-17).
In accordance with this prophecy, about a year after the flight of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccan tribes) was broken at Badr and their glory departed. The Quranic prophecy was also literally fulfilled; for, after the Meccan host was routed at Badr, the ringleaders of the Quraish who fell in the battle were actually dragged along the ground and cast into a well for burial. It was on this occasion that, addressing their dead bodies the Holy Prophet said, "God has made true the promise He had made to us. Have you also found to be true that which was promised to you?" (Bukhari). The Quran describes the Day of Badr as the day of "Discrimination" (8:42), because on that day a great prophecy, accompanied by great results, was fulfilled in extremely unfavourable circumstances. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles in history. It virtually decided the fate of the Meccans and of the whole of Arabia. The power of the Quraish was broken forever and the new Faith rose high and powerful in the land; and all this came about exactly as it had been prophesied.
The clause, whom they saw to be twice as many as themselves, points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine will which designed that the encounter should take place and the few weak and ill-equipped Muslims, seeing the full strength of the enemy, should not become discouraged (8:45). What happened was that one-third of the Meccan army was behind a rising piece of land and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number. The Muslims were thus naturally heartened by seeing the Meccan army only twice their own number because they knew that in fulfilment of His promise (8:67-68) God would surely vouchsafe to them victory over an enemy double their number.
The words, actually with their eyes, have been added to point out that it was not in a vision or a dream that the Muslims saw the disbelievers to be less than their actual number but in a state of actual wakefulness, which naturally proved more heartening than would have been the case if they had seen them so only in a dream or vision, which very often has an interpretation other than what actually appears. (close)
اُردو
یقیناً اُن دو گروہوں میں تمہارے لئے ایک بڑا نشان تھا جن کی مڈھ بھیڑ ہوئی۔ ایک گروہ اللہ کی خاطر لڑ رہا تھا اور دوسرا کافر تھا۔ وہ انہیں ظاہری نظر میں اپنے سے دوگنا دیکھ رہے تھے۔ اور اللہ جس کی چاہے اپنی نصرت سے تائید کرتاہے۔ یقیناً اس میں اہلِ بصیرت کے لئے ضرور ایک بڑی عبرت ہے۔
اُردو تفسیر صغیر
ان دو گروہوں میں جو ایک دوسرے سے برسر پیکار تھے تمہارے لئے یقیناً ایک نشان تھا (ان میں سے) ایک گروہ تو اللہ کے راستہ میں جنگ کرتا تھا اور دوسرا منکر تھا وہ (مسلمان) ان (کافروں) کو (اپنی انہی) آنکھوں سے اپنے سے دو چند دیکھ رہے تھے اور اللہ جسے چاہتا ہے اپنی مدد دیکر قوت بخشتا ہے۔ اس (بات) میں آنکھوں والوں کے لئے یقیناً ایک نصیحت ہے۔
Français
Certainement pour vous il y a eu un Signe dans la rencontre des deux armées, l’une se battant pour la cause d’Allāh, et l’autre composée de mécréants qu’ils virent de leurs yeux deux fois aussi nombreux qu’eux-mêmes. C’est ainsi qu’Allāh fortifie de Son aide qui Il veut. Voilà donc assurément une leçon pour ceux qui ont des yeux.
Español
Ciertamente hubo un Signo para vosotros en los dos ejércitos que se nfrentaron: uno que luchaba por la causa de Al-lah y el otro formado por incrédulos, quienes les vieron con sus propios ojos en número doble del suyo. Así Al-lah fortalece con Su ayuda a quien Le place. Ahí hay en verdad una lección para los clarividentes.
Deutsch
Wahrlich, es ward euch ein Zeichen in den zwei Heeren, die aufeinander trafen, das eine Heer kämpfend in Allahs Sache, das andere ungläubig; und sie sahen sie mit sehenden Augen doppelt so viel wie sie selber. Also stärkt Allah mit Seinem Beistand, wen Er will. Darin liegt wahrlich eine Lehre für die, die Augen haben.
زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوٰتِ مِنَ النِّسَآءِ وَ الۡبَنِیۡنَ وَ الۡقَنَاطِیۡرِ الۡمُقَنۡطَرَۃِ مِنَ الذَّہَبِ وَ الۡفِضَّۃِ وَ الۡخَیۡلِ الۡمُسَوَّمَۃِ وَ الۡاَنۡعَامِ وَ الۡحَرۡثِ ؕ ذٰلِکَ مَتَاعُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَ اللّٰہُ عِنۡدَہٗ حُسۡنُ الۡمَاٰبِ ﴿۱۵﴾
زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَٰمِ وَٱلۡحَرۡثِۗ ذَٰلِكَ مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَـَٔابِ
English
Beautified for men is the love of desired things — women and children, and stored-up heaps of gold and silver, and pastured horses and cattle and crops. That is the provision of the present life; but it is Allah with Whom is an excellent home.
English Short Commentary
[b]Fair-seeming to men is made the love of desired things—women and childrenn, and stored-up heaps of gold and silver, and horses of mark and cattle and crops. [c]That is the provision of the present life;[379] but it is Allah with Whom is an excellent home.
379. Islam does not prohibit the use or seeking of the good things of this world; but it certainly condemns those who are wholly engrossed in them and make them the very object of their life. (close)
English Five Volume Commentary
[a]Beautified for men is the love of desired things—women and children, and stored-up heaps of gold and silver, and pastured horses and cattle and crops. [b]That is the provision of the present life; but it is Allah with Whom is an excellent home.[306]
306. Important Words:
الشھوات (desired things) is the plural of شھوة being derived from شھا. They say شھاہ i.e. he desired it; he desired it eagerly and intensely; he longed for it. شھوة means: (1) desire, or intense desire or longing for a thing; (2) the thing desired, or the object of desire. Sometimes the word is used in a bad sense indicating a low desire or gratification of venereal lust (Aqrab & Lane).
القناطیر (heaps) & مقنطرة (stored-up) are both derived from قنطر. They say قنطر الرجل i.e. the man possessed, or came into possession of, great wealth. قنطر الشیء means, he tied up the thing, or he vaulted it. قناطیر is the plural of قنطار meaning, heaped-up wealth. It also signifies a measure varying in weight and value at different times and in different countries. مقنطرة when added to قناطیر intensifies the meaning, pointing to the greatness of heaped-up wealth. It also means, collected together or stored-up, giving also the sense of completeness and perfection (Aqrab & Lane).
Commentary:
The verse enumerates some of the things of this world which engross man’s attention and often turn him away from God. These are particularly the things to the acquisition of which men, more specially in Christian countries, have applied their time and energy. As already pointed out, it is the Christians that are chiefly addressed in this Surah. Islam does not prohibit the use, or even the seeking, of the good things of this world; but it certainly condemns the action of those who become engrossed in them and make them the very object of their life. Elsewhere the Quran refers to the Christian people as "those whose efforts are all lost in the life of this world" (18:105).
As to the question, who is the "beautifier" referred to in the clause, beautified for men, it may be noted that though the natural beauty in all things comes from God, yet here the "beautifier" is Satan, for in the present verse the question is not of "simple beauty" but of "engrossing beauty", not simply of the desired things of the world but of the abnormal love for them; and it is certainly Satan who endows the things of this world with engrossing beauty and creates in the hearts of men special love for them. God is only the Beautifier of good deeds and good things, and the Creator, in the heart of man, of dislike for evil ones (49:8, also 16:64). (close)
اُردو
لوگوں کے لئے طبعاً پسند کی جانے والی چیزوں کی یعنی عورتوں کی اور اولاد کی اور ڈھیروں ڈھیر سونے چاندی کی اور امتیازی نشان کے ساتھ داغے ہوئے گھوڑوں کی اور مویشیوں اور کھیتیوں کی محبت خوبصورت کرکے دکھائی گئی ہے۔ یہ دنیوی زندگی کا عارضی سامان ہے۔ اور اللہ وہ ہے جس کے پاس بہت بہتر لوٹنے کی جگہ ہے۔
اُردو تفسیر صغیر
لوگوں کو (عام طور پر) پسند کی جانے والی چیزوں کی یعنی عورتوں اور بیٹوں اور سونے اور چاندی کے محفوظ خزانوں اور خوبصورت گھوڑوں اور مویشیوں اور کھیتی کی محبت اچھی شکل میں دکھائی گئی ہے۔ یہ دنیوی زندگی کا سامان ہے اور اللہ (تو) وہ (ذات) ہے جس کے پاس نہایت عمدہ ٹھکانا ہے۔
Français
L’amour des choses désirées est embelli pour les gens – femmes, enfants, trésors amassés d’or et d’argent, chevaux marqués, bestiaux et récoltes. Telle est la provision de la vie d’ici-bas ; mais c’est auprès d’Allāh qu’il y a un excellent endroit de retour.
Español
Se ha hecho hermoso para los hombres el amor por las cosas deseadas: mujeres e hijos, montones atesorados de oro y plata, caballos que pastan, rebaños y cultivos. Ésas son las provisiones para esta vida; pero es junto a Al-lah donde se encuentra una morada excelente.
Deutsch
Verschönt ist den Menschen die Liebe zu den Begehrten, Frauen und Kindern und aufgespeicherten Haufen von Gold und Silber und wohlgezüchteten Pferden und Viehherden und Ackerfrucht. Das ist die Versorgung für dieses Leben; doch Allah ist es, bei Dem die schönste Heimstatt ist.
قُلۡ اَؤُنَبِّئُکُمۡ بِخَیۡرٍ مِّنۡ ذٰلِکُمۡ ؕ لِلَّذِیۡنَ اتَّقَوۡا عِنۡدَ رَبِّہِمۡ جَنّٰتٌ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَ اَزۡوَاجٌ مُّطَہَّرَۃٌ وَّ رِضۡوَانٌ مِّنَ اللّٰہِ ؕ وَ اللّٰہُ بَصِیۡرٌۢ بِالۡعِبَادِ ﴿ۚ۱۶﴾
۞قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٖ مِّن ذَٰلِكُمۡۖ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا وَأَزۡوَٰجٞ مُّطَهَّرَةٞ وَرِضۡوَٰنٞ مِّنَ ٱللَّهِۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ
English
Say, ‘Shall I inform you of something better than that?’ For those who fear God, there are Gardens with their Lord, beneath which rivers flow; therein shall they abide; and pure spouses and Allah’s pleasure. And Allah is Mindful of His servants,
English Short Commentary
Say, ‘Shall I inform you of [a]something better than that?’ For those who fear God, there are Gardens with their Lord, beneath which streams flow; therein shall they abide; and [b]pure mates and [c]Allah’s pleasure. And Allah is Mindful of His servants.
English Five Volume Commentary
Say, ‘Shall I inform you of [a]something better than that?’ For those who fear God, there are Gardens with their Lord, beneath which rivers flow; therein shall they abide; and [b]pure spouses and [c]Allah’s pleasure. And Allah is Mindful of His servants,[307]
307. Important Words:
رضوان (pleasure) is derived from رضی i.e. he was pleased; he was well pleased; he was satisfied or contented; he regarded (him) with good-will or favour. رضوان which is the noun-infinitive from رضی means, the state of being well pleased; satisfaction; good-will (Lane). As رضوان signifies abundant pleasure or satisfaction, the word has come to be used in the Quran in connection with God only (Mufradat). رضوان is also the name of the keeper or guardian angel of Paradise (Lane).
Commentary:
Though Islam does not object to the acquisition of the good things of this world, yet the good things of the life to come are far greater and nobler for man. And greater still is the pleasure or good-will of God which the Quran mentions as the greatest blessing (9:72). For one who succeeds in attaining it, even worldly things become a source of peace of mind. The Companions of the Holy Prophet attained it (9:100) and so they have been rightly called "the best people" (3:111). (close)
اُردو
تُو کہہ دے کہ کیا میں تمہیں ان سے بہتر چیزوں کی خبر دوں؟ ان کے لئے جو تقویٰ اختیار کرتے ہیں ان کے ربّ کے پاس ایسے باغات ہیں جن کے دامن میں نہریں بہتی ہیں۔ وہ ان میں ہمیشہ رہنے والے ہیں، اور پاک کئے ہوئے جوڑے ہیں اور اللہ کی طرف سے رضوان ہے۔ اور اللہ بندوں پر گہری نظر رکھنے والا ہے۔
اُردو تفسیر صغیر
تو کہہ (کہ) کیا میں تمہیں اس سے (بھی) بہتر چیز بتاٶں؟ جو لوگ تقویٰ اختیار کریں‘ ان کے لئے ان کے رب کے پاس ایسے باغ ہیں جن کے نیچے نہریں بہتی ہیں (وہ) ان میں بسیں گے اور (نیز ان کے لئے) پاک بیویاں اور اللہ کی رضا (مقدر) ہے اور اللہ اپنے بندوں کو دیکھ رہا ہے۔
Français
Dis : « Vous parlerai-je de quelque chose valant mieux que tout cela ? » Pour ceux qui craignent Allāh, se trouvent auprès de leur Seigneur des Jardins sous lesquels coulent des rivières ; ils y demeureront éternellement ; il s’y trouvera aussi des conjoints/es purifiés/espar Allāh ainsi que le plaisir d’Allāh. Et Allāh veille bien sur Ses serviteurs.
Español
Diles: “¿Puedo informaros de algo mejor que eso?” Para los que temen a Dios hay jardines junto a su Señor por los cuales corren ríos; allí morarán; también habrán cónyuges, purificados por Al-lah, y el agrado de Al-lah. Y Al-lah tiene siempre presentes a Sus siervos.
Deutsch
Sprich: "Soll ich euch von etwas Besserem Kunde geben als diesem?" Für jene, die Gott fürchten, sind Gärten bei ihrem Herrn, die Ströme durchfließen – dort sollen sie wohnen –, und reine Gattinnen und Allahs Wohlgefallen. Und Allah achtet wohl der Diener,
اَلَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَاۤ اِنَّنَاۤ اٰمَنَّا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَ قِنَا عَذَابَ النَّارِ ﴿ۚ۱۷﴾
ٱلَّذِينَ يَقُولُونَ رَبَّنَآ إِنَّنَآ ءَامَنَّا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ ٱلنَّارِ

English
Those who say, ‘Our Lord, we do believe; forgive us, therefore, our sins and save us from the punishment of the Fire;’
English Short Commentary
Those who say, ‘Our Lord, we do believe; [d]forgive us, therefore, our sins[380] and save us from the punishment of the Fire;’
380. Dhunub is the plural of Dhanb which means, a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from Ithm in that Dhanb may be either intentional or committed through inadvertence, Ithm is peculiarly intentional. Or Dhanb means, such errors and mistakes as bring about a harmful result or make one liable to be called to account. Really, Dhanb signifies such failings or shortcomings as adhere to human nature, Just as Dhanab (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man (Lane & Mufradat). (close)
English Five Volume Commentary
Those who say, ‘Our Lord, we do believe; [d]forgive us, therefore, our sins and save us from the punishment of the Fire;’[308]
308. Important Words:
ذنوب (faults) which is the plural of ذنب (fault) is derived from the root ذنب (dhanaba). They say ذنبه (dhanaba-hu), i.e. he followed his tail, not quitting its track; he followed him in any case, never quitting his track, the word ذنب (dhanab) meaning a tail, or, in man, the part of the body corresponding to the tail. ذنب (dhanb) means a fault, a misdeed, an offence, a thing for which one is blameable, if one does it intentionally. It differs from اثم (sin) in that whereas ذنب may be either intentional or committed through inadvertence, اثم is peculiarly intentional (Lane). According to Ar-Raghib, ذنب means, such errors and mistakes as bring about a harmful result or make one liable to be called to account (Mufradat). Really ذنب (dhanb) signifies such failings or shortcomings as adhere to human nature, just as dhanab ذنب (tail, or in man, the corresponding part of the body) adheres to the body, i.e. natural failings and shortcomings in man. (close)
اُردو
(یہ اُن کے لئے ہے) جو لوگ کہتے ہیں اے ہمارے ربّ! یقیناً ہم ایمان لے آئے۔ پس ہمارے گناہ بخش دے اور ہمیں آ گ کے عذاب سے بچا۔
اُردو تفسیر صغیر
جو کہتے ہیں (کہ) اے ہمارے رب! ہم یقیناً ایمان لے آئے ہیں۔ اس لئے تو ہمارے قصور ہمیں معاف کر دے اور ہمیں دوزخ کے عذاب سے بچا لے۔
Français
Qui disent : « Notre Seigneur, nous croyons vraiment en Toi ; pardonne-nous donc nos péchés et protège-nous du châtiment du Feu. »
Español
Los que dicen: “Señor nuestro, ciertamente creemos; perdónanos, pues, nuestros pecados y sálvanos del castigo del Fuego”;
Deutsch
die da sprechen: "Unser Herr, siehe, wir glauben, vergib uns drum unsere Sünden und bewahre uns vor der Strafe des Feuers."
اَلصّٰبِرِیۡنَ وَ الصّٰدِقِیۡنَ وَ الۡقٰنِتِیۡنَ وَ الۡمُنۡفِقِیۡنَ وَ الۡمُسۡتَغۡفِرِیۡنَ بِالۡاَسۡحَارِ ﴿۱۸﴾
ٱلصَّـٰبِرِينَ وَٱلصَّـٰدِقِينَ وَٱلۡقَٰنِتِينَ وَٱلۡمُنفِقِينَ وَٱلۡمُسۡتَغۡفِرِينَ بِٱلۡأَسۡحَارِ
English
The steadfast, and the truthful, and the humble, and those who spend in the way of God, and those who seek forgiveness in the latter part of the night.
English Short Commentary
[e]The steadfast, and the truthful, and the humble, and those who spend in the way of Allah and those [f]who pray for pardon in the latter part of the night.[381]
381. The special marks of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a person embraces the true Faith, he generally is subjected to persecution; therefore, the first stage through which he has to pass is that of "patience and steadfastness." (2) When persecution comes to an end and he is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. This second stage relates to "living truthfully," i.e. living up to one’s convictions. (3) When, as a result of faithfully carrying out the commandments of Faith, true believers attain power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service increases all the more. They "spend" whatever Allah has given them for the welfare of fellow men. But, as the concluding words of the verse point out, all this time they continue to pray to God in the stillness of the night to forgive any falling short, on their part, of the high ideal of service to humanity. (close)
English Five Volume Commentary
[a]The steadfast, and the truthful, and the humble, and those who spend in the way of God, and those [b]who seek forgiveness in the latter part of the night.[309]
309. Important Words:
الاسحار (latter part of the night) is the plural of السحر i.e. the time before dawn. الاسحار is in the plural number but has been translated as singular for the sake of convenience. السحر also means, the side or end of a thing (Aqrab).
Commentary:
The qualities or attributes of a true believer mentioned in this verse represent four stages of spiritual progress: (1) When a man embraces true Faith, he is very often subjected to persecution; therefore, the first stage through which he has to pass is that of patience and steadfastness; (2) When persecution comes to an end and a believer is free to act as he pleases, he carries into practice the teachings which he was unable fully to act upon before. Thus the second stage relates to "living truthfully", i.e. living up to one’s conviction. (3) When, as a result of faithfully carrying out the commandments of their Faith, true believers attain to power, even then humility does not take leave of them. They remain as "humble" in spirit as ever. (4) Nay, their sense of service still increases. They "spend" whatever Allah has given them for the welfare of humanity. But, as the concluding words of the verse point out, all this time they continue praying to God in the stillness of the night to forgive any falling short, on their part, of the high ideal of the service of humanity.
A true Muslim is expected to display all these qualities. He must show an unflinching patience and steadfastness under the severest trials and must live up to his conviction and carry into actual practice the noble ideals of his religion. Again, he must spend what God has given him of wealth, knowledge, influence, etc., in the service of humanity and must at the same time never be remiss in the discharge of the duties he owes to God. He should not only pray during the fixed hours of the day but should also pass parts of his nights in prayer and worship of the Lord. Special stress is laid in the Quran on the Prayer in the latter part of the night (17:80; 73:3-7). The word الاسحار (lit. latter parts of nights) has been used in the plural number to hint that a true believer should not be satisfied with praying in the latter part of the night only once or twice but should make it a habit to rise regularly for the Tahajjud Prayers. (close)
اُردو
(یہ باغات ان کے لئے ہیں) جو صبر کرنے والے ہیں اور سچ بولنے والے ہیں اور فرمانبرداری کرنے والے ہیں اور خرچ کرنے والے ہیں اور صبح کے وقت استغفار کرنے والے ہیں۔
اُردو تفسیر صغیر
جو صبر کرنے والے اور سچ بولنے والے اور فرمانبردار اور (خدا کے لئے اپنے اموال) خرچ کرنے والے اور راتوں کے آخری حصوں میں استغفار کرنے والے ہیں۔
Français
Ces Jardins sont pour les constants, les véridiques, les obéissants et ceux qui dépensent dans la voie d’Allāh et ceux qui implorent le pardon dans la dernière partie de la nuit.
Español
Los constantes, los sinceros, los humildes y los que gastan en la causa de Dios, y los que piden perdón en la última parte de la noche.
Deutsch
Die Standhaften und die Wahrhaften, die Gehorsamen und die Spendenden und die in der späteren Hälfte der Nacht um Verzeihung Bittenden.
شَہِدَ اللّٰہُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا ہُوَ ۙ وَ الۡمَلٰٓئِکَۃُ وَ اُولُوا الۡعِلۡمِ قَآئِمًۢا بِالۡقِسۡطِ ؕ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ ؕ﴿۱۹﴾
شَهِدَ ٱللَّهُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا هُوَ وَٱلۡمَلَـٰٓئِكَةُ وَأُوْلُواْ ٱلۡعِلۡمِ قَآئِمَۢا بِٱلۡقِسۡطِۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
English
Allah bears witness that there is no God but He — and also do the angels and those possessed of knowledge — Maintainer of justice; there is no God but He, the Mighty, the Wise.
English Short Commentary
Allah bears witness that there is no god but He—and also do the angels and those possessed of knowledge, [a]maintaining[381A] justice; there is no god but He, the Mighty, the Wise.[382]
381A. The words also mean, in accordance with justice. (close)
382. The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods. (close)
English Five Volume Commentary
Allah bears witness that there is no God but He—and also do the angels and those possessed of knowledge—[a]Maintainer of justice; there is no God but He, the Mighty, the Wise.[310]
310. Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator. (close)
اُردو
اللہ انصاف پر قائم رہتے ہوئے شہادت دیتا ہے کہ اس کے سوا اور کوئی معبود نہیں اور فرشتے بھی اور اہلِ علم بھی (یہی شہادت دیتے ہیں)۔ کوئی معبود نہیں مگر وہی کامل غلبہ والا (اور) حکمت والا۔
اُردو تفسیر صغیر
اللہ انصاف کے مطابق یہ گواہی دیتا ہے کہ حقیقت یہی ہے کہ اس کے سوا (اور) کوئی معبود نہیں اور فرشتے بھی اور علم والے بھی (یہی گواہی دیتے ہیں) کہ اس کے سوا پرستش کا کوئی (بھی) مستحق نہیں۔ وہ غالب (اور) حکمت والا ہے۔
Français
Allāh atteste – et les anges, ainsi que tous les hommes éclairés et doués de savoir – qu’il n’y a de dieu que Lui, Ferme en justice. Il n’y a de dieu que Lui, le Puissant, le Sage.
Español
Al-lah es testigo de que no hay dios sino Él, –y también lo son los ángeles y quienes poseen sabiduría- Mantenedor de la justicia; no hay más Dios que Él, el Poderoso, el Sabio.
Deutsch
Allah bezeugt, in Wahrung der Gerechtigkeit, dass es keinen Gott gibt außer Ihm – ebenso die Engel und jene, die Wissen besitzen; es gibt keinen Gott außer Ihm, dem Allmächtigen, dem Allweisen.