مَا کَذَبَ الۡفُؤَادُ مَا رَاٰی ﴿۱۲﴾
مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰٓ
English
The heart of the Prophet was not untrue to that which he saw.
English Short Commentary
The heart of the Prophet lied not in seeing what he saw.[2878]
2878. The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination. (close)
English Five Volume Commentary
The heart of the Prophet was not untrue to that which he saw.
اُردو
اور دل نے جھوٹ بیان نہیں کیا جو اُس نے دیکھا۔
اُردو تفسیر صغیر
(محمد رسول اللہ صلی اللہ علیہ وسلم کے) دل نے جو کچھ دیکھا تھا وہی بیان کیا۔
Français
Le cœur du Prophète ne le trompa pas sur ce qu’il vit.
Español
El corazón del Profeta no mintió respecto a lo que vio.
Deutsch
Das Herz (des Propheten) hielt Wahrheit dem, was er sah.
اَفَتُمٰرُوۡنَہٗ عَلٰی مَا یَرٰی ﴿۱۳﴾
أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ
English
Will you then dispute with him about what he saw?
English Short Commentary
Will you, then, dispute with him about what he saw?
English Five Volume Commentary
Will you then dispute with him about what he saw?[3976]
3976. Commentary:
The verse implies that what the Holy Prophet had seen was his real personal experience; it was veritable truth and no figment of his imagination. (close)
اُردو
پس کیا تم اس سے اس پر جھگڑتے ہو جو اُس نے دیکھا؟
اُردو تفسیر صغیر
کیا تم اس سے اس (نظارہ) کے بارہ میں جھگڑتے ہو جو اس (یعنی محمد رسول اللہ) نے (آسمان پر) دیکھا تھا۔
Français
Voulez-vous donc discuter avec lui au sujet de ce qu’il vit ?
Español
¿Disputaréis, pues, con él, respecto a lo que vio?
Deutsch
Wollt ihr da mit ihm streiten über das, was er sah?
وَ لَقَدۡ رَاٰہُ نَزۡلَۃً اُخۡرٰی ﴿ۙ۱۴﴾
وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ
English
And certainly, he saw Him a second time also,
English Short Commentary
And, certainly, he saw Him a second time,[2879]
2879. The Holy Prophet’s vision was a double spiritual experience. (close)
English Five Volume Commentary
And certainly, he saw Him a second time also,[3977]
3977. Commentary:
The verse means that the Holy Prophet’s vision was a double spiritual experience. (close)
اُردو
جبکہ وہ اُسے ایک اور کیفیت میں بھی دیکھ چکا ہے۔
اُردو تفسیر صغیر
حالانکہ اس نے یہ (نظارہ) ایک دفعہ نہیں دیکھا بلکہ دو دفعہ دیکھا ہے (یعنی ایک اس وقت جب آپ خدا کے قریب ہونے کی کوشش کر رہے تھے اور دوسرے اس وقت جب خدا نے آپ کی طرف نزول فرمایا) ۔
Français
Et certainement, il Le vit une seconde fois.
Español
Pues ciertamente, Le vio también una segunda vez,
Deutsch
Und er sah es (auch) bei einem anderen Herabsteigen,
عِنۡدَ سِدۡرَۃِ الۡمُنۡتَہٰی ﴿۱۵﴾
عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ
English
Near the farthest Lote-tree,
English Short Commentary
Near the farthest Lote-tree,[2880]
2880. In his Spiritual Ascension the Holy Prophet had reached such a high stage of nearness to God as was beyond human mind to conceive; or, the verse may signify that at that stage a sea of endless vistas of Divine knowledge and eternal realities and verities opened out before him; Sidrah which is derived from the same root meaning the sea (Lane). Or, the verse may possess a symbolic allusion to the fact that Divine knowledge vouchsafed to the Holy Prophet would, like the lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarers. Moreover, as the leaves of the lote-tree possess the quality of safeguarding a dead body from becoming corrupt, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune to, but is eminently fitted to save and preserve mankind from, corruption. Or, it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hand at the time of the Truce of Hudaibiyah. (close)
English Five Volume Commentary
Near the farthest Lote-tree, [3978]
3978. Important Words:
سدرة (Lote-tree) is derived from سدر which means, he was or became confounded, perplexed or dumb-founded. سدر (sadira) means, bewildered, perplexed, confounded. سدر (sadirun) means, the sea (Lane & Aqrab).
Commentary:
In view of the root meaning of the word the verse may signify that in his Spiritual Ascension (معراج), the Holy Prophet had reached a high stage of nearness to God which was beyond human mind to conceive; or it may signify that at that stage a sea of endless vistas of divine knowledge and eternal realities and verities opened out before him.
Or the verse may possess a symbolic allusion to the fact that divine knowledge vouchsafed to the Holy Prophet would, like the Lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarer. Or it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hands at the time of the Truce of Hudaibiyyah. Moreover, as the leaves of the Lote-tree possess the quality of safeguarding a dead body from corruption, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune against corruption but is eminently fitted to save and preserve mankind from moral corruption. (close)
اُردو
آخری حَدپر واقع بیری کے پاس۔
اُردو تفسیر صغیر
(یعنی) ایک ایسی بیری کے پاس جو انتہائی مقام پر ہے۔
Français
Près du Jujubier situé à l’extrême limite,
Español
Junto al árbol del Loto más alejado,
Deutsch
beim fernsten Lotusbaum,
عِنۡدَہَا جَنَّۃُ الۡمَاۡوٰی ﴿ؕ۱۶﴾
عِندَهَا جَنَّةُ ٱلۡمَأۡوَىٰٓ
English
Near which is the Garden of Eternal Abode.
English Short Commentary
Near which is the Garden of Eternal Abode.
English Five Volume Commentary
Near which is the Garden of Eternal Abode.
اُردو
اس کے قریب ہی پناہ دینے والی جنت ہے۔
اُردو تفسیر صغیر
اسی کے پاس جنت الماویٰ ہے۔
Français
Près duquel se trouve le Jardin de la Demeure Eternelle.
Español
Cerca del cual está el Jardín de la Morada Eterna.
Deutsch
neben dem der Garten der Wohnstatt ist.
اِذۡ یَغۡشَی السِّدۡرَۃَ مَا یَغۡشٰی ﴿ۙ۱۷﴾
إِذۡ يَغۡشَى ٱلسِّدۡرَةَ مَا يَغۡشَىٰ
English
This was when that which covers covered the Lote-tree.
English Short Commentary
This was when that, which covers,[2881] covered the Lote-tree.
2881. The words, 'that which covers,' signify Divine manifestation. (close)
English Five Volume Commentary
This was when that which covers covered the Lote-tree.[3979]
3979. Commentary:
The words "that which covers," signify the manifestation of God. (close)
اُردو
جب بیری کو اس نے ڈھانپ لیا جس نے ڈھانپ لیا۔
اُردو تفسیر صغیر
اور یہ نظارہ دیکھا بھی اس وقت تھا جب بیری کو اس چیز نے ڈھانک لیا تھا جو ایسے وقت میں ڈھانکا کرتی ہے (یعنی تجلی الٰہی نے) ۔
Français
Ceci fut lorsque ce qui couvre, couvrit le Jujubier.
Español
Esto fue cuando lo que cubre cubrió el Loto.
Deutsch
Als den Lotusbaum überflutete, was (ihn) überflutete,
مَا زَاغَ الۡبَصَرُ وَ مَا طَغٰی ﴿۱۸﴾
مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ
English
The eye deviated not, nor did it wander.
English Short Commentary
The eye deviated not, nor did it wander.
English Five Volume Commentary
The eye deviated not, nor did it wander.[3980]
3980. Commentary:
The verse sheds a flood of light on the bedrock of certainty and invincible faith on which the Holy Prophet stood. (close)
اُردو
نہ نظر کج ہوئی اور نہ حد سے بڑھی۔
اُردو تفسیر صغیر
نہ تو اس کی آنکھ اس وقت کج ہوئی نہ آگے نکل گئی۔
Français
Le regard ne s’est pas détourné ni ne s’est-il égaré.
Español
El ojo no se desvió ni se extralimitó.
Deutsch
da wankte der Blick nicht, noch schweifte er ab.
لَقَدۡ رَاٰی مِنۡ اٰیٰتِ رَبِّہِ الۡکُبۡرٰی ﴿۱۹﴾
لَقَدۡ رَأَىٰ مِنۡ ءَايَٰتِ رَبِّهِ ٱلۡكُبۡرَىٰٓ
English
Surely, he saw the greatest of the Signs of his Lord.
English Short Commentary
Surely, he saw the greatest of the Signs of his Lord.
English Five Volume Commentary
Surely, he saw the greatest of the Signs of his Lord.
اُردو
یقیناً اس نے اپنے رب کے نشانات میں سے سب سے بڑا نشان دیکھا۔
اُردو تفسیر صغیر
اس وقت اس نے اپنے رب کی بڑی نشانیوں میں سے ایک بڑی نشانی دیکھی۔
Français
Assurément, il vit le plus grand des Signes de son Seigneur.
Español
En verdad, él vio el mayor de los Signos de su Señor.
Deutsch
Wahrlich, er hatte eines der größten Zeichen seines Herrn gesehen.
اَفَرَءَیۡتُمُ اللّٰتَ وَ الۡعُزّٰی ﴿ۙ۲۰﴾
أَفَرَءَيۡتُمُ ٱللَّـٰتَ وَٱلۡعُزَّىٰ
English
Now tell me about Lat and ‘Uzza,
English Short Commentary
Now tell me about Lat and ‘Uzza;
English Five Volume Commentary
Now tell me about Lat and ‘Uzza,
اُردو
پس کیا تم نے لات اور عُزّٰی کو دیکھا ہے ؟
اُردو تفسیر صغیر
تم بھی ذرا لات اور عزیٰ کا حال سناٶ (کیا ان کی بھی یہی شان ہے؟) ۔
Français
Alors, avez-vous vu vos divinités Lāt et ‘Uzzā,
Español
Háblame ahora de Lat y Uzza,
Deutsch
„Ihr aber, habt ihr Lât und Uzzâ betrachtet,
وَ مَنٰوۃَ الثَّالِثَۃَ الۡاُخۡرٰی ﴿۲۱﴾
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلۡأُخۡرَىٰٓ
English
And Manat, the third one, another goddess!
English Short Commentary
And Manat, the third one,[2882] another goddess.
2882. Some prejudiced critics of the Holy Prophet have woven quite a fantastic story of his having once fallen a victim to the machinations of Satan. It is stated that one day at Mecca, when the Holy Prophet recited this Surah before a mixed assembly of Muslims and disbelievers and during the recitation he came to these verses, Satan contrived to put in his mouth the words: Tilkal-Gharaniqul-‘ula wa inna shafa‘atahunna laturja, i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely for this entirely baseless story upon Waqidi, that inveterate liar and fabricator of reports, and on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose entire life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol-worship, and whom blandishments, bribes, cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony (18:7; 68:10). Moreover, the whole context belies this baseless assertion. Not only do the verses that follow but the entire Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet’s critics and carpers. Historical data, too, lend no support whatever to this so-called "lapse." The story has been rejected as completely unreliable by all the learned Commentators of the Qur’an, Ibn-e-Kathir and Razi among them. The renowned leaders of Muslim religious thought, well-versed in the science of Hadith, such as ‘Aini, Qadi ‘Ayyad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in the Six Reliable Collections of Hadith. Imam Bukhari, whose collection, the Sahih Bukhari, is regarded by Muslim scholars as the most reliable book of Hadith and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it, nor does the great historian, Ibn- e-Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalani and Zurqani and supported by some other eminent scholars, that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, recited these verses, some evil-minded person from among the disbelievers might have loudly interjected the above- mentioned words, as was the disbelievers’ wont to create confusion by resorting to such low tactics when the Qur’an was being recited (41:27). It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka‘bah used to recite these words (Mu‘jamul-Buldan, vol. 5, under ‘Uzza). It is further alleged that the 53rd verse of Surah Al-Hajj was revealed in connection with this incident. The fact that the present Surah was revealed in the 5th year of the Call and Surah Al-Hajj in the 12th or 13th year, takes the bottom completely from under this baseless assertion. See also 1962. (close)
English Five Volume Commentary
And Manat, the third one, another goddess![3981]
3981. Commentary:
This and the preceding verse imply a subtle rebuke to the disbelievers. After having declared the Glory, Majesty and Dignity of God in the former verses, these two verses seem to say to them that, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone.
It may be noted here that some prejudiced Christian critics of the Holy Prophet have woven quite a fantastic and foolish story of his having fallen a victim to the machinations of the Satan.
It is stated that one day at Mecca, when the Holy Prophet recited this Surah and as in his recitation he came upon these verses, before a mixed assembly of Muslims and disbelievers, Satan contrived to put in his mouth the words: تلک الغرانیق العلیٰ و ان شفا عتھن لترتجیٰ i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely upon Waqidi—that inveterate liar and fabricator of reports—or on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events, for this entirely baseless story. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose whole life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol worship, and whom blandishments, bribes, cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony in the words: ودوا لو تدھن فیدھنون i.e. it is their intense desire that thou shouldst show some pliancy so that they may also be pliant (68:10).
Moreover, the whole context gives the direct lie to this baseless assertion. Not only do the verses that follow but the whole Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet’s critics and carpers.
Historical data, too, lend no support whatever to this so-called "lapse." The story has been rejected as completely unreliable by all the learned commentators of the Quran, Ibn Kathir and Radi among them. The renowned leaders of Muslim religious thought, well versed in the science of Hadith, such as ‘Aini, Qadi ‘Ayyad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in الصحاح الستة (the Six Reliable Collections of Hadith). Imam Bukhari, whose collection, the Sahih Al-Bukhari, is regarded by Muslim scholars as the most reliable book next to the Quran and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it, nor does the great historian, Ibn Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalaniand Zurqani and supported by some other eminent scholars, that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, came to these verses, some evil-minded person from among the disbelievers might have loudly interjected the words تلک الغرانیق العلی الخ, as was the disbelievers’ wont to create confusion by resorting to such low tactics, when the Quran was being recited (41:27).
It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka‘bah, used to recite the sentence: تلک الغرانیق العلی و ان شفاعتھن لترتجیٰ (Mu‘jamul-Buldan, vol. 5, under ‘Uzza).
Besides, it is not possible for the Satan to interfere with the purity of the Quranic text. God has taken it upon Himself to protect and safeguard the Quran against all interference and interpolation (15:10 & 72:27-29). So the whole story as invented by Waqidi and taken undue advantage of by Muir and others of his class is a pure myth and possesses no basis in fact.
It is further stated that the 53rd verse of Surah Al-Hajj was revealed in connection with this incident. The fact that theSurah under comment was revealed in the 5th year of the Call and Surah Al-Hajj in the 13th or 12th year, takes the bottom completely from under this baseless assertion. (close)
اُردو
اور تیسری منات کو بھی جو( اُن کے) علاوہ ہے ؟
اُردو تفسیر صغیر
اور تیسرے منات کا بھی جو ان کے علاوہ ہے۔
Français
Et Manāt,cette troisième autre !
Español
Y de Manat, la tercera, ¡otra diosa!
Deutsch
und Manât, die dritte, die eine andere ist?