وَ مَا یَنۡطِقُ عَنِ الۡہَوٰی ؕ﴿۴﴾
وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ
English
Nor does he speak out of his own desire.
English Short Commentary
Nor does he speak out of his own desire.
English Five Volume Commentary
Nor does he speak out of his own desire.[3968]
3968. Commentary:
See next verse. (close)
اُردو
اور وہ خواہشِ نفس سے کلام نہیں کرتا۔
اُردو تفسیر صغیر
اور وہ اپنی خواہش نفسانی سے کلام نہیں کرتا۔
Français
Et ni ne parle-t-il selon son propre désir.
Español
Ni tampoco habla por su propio capricho.
Deutsch
noch spricht er aus Begierde.
اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی ۙ﴿۵﴾
إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ
English
It is nothing but pure revelation that has been revealed by God.
English Short Commentary
It is nothing but pure revelation, revealed by God.[2870]
2870. Whereas the present verse speaks of the Divine source of the Holy Prophet’s revelation, the preceding two verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one’s own desires and the promptings of the Evil Spirit. (close)
English Five Volume Commentary
It is nothing but pure revelation revealed by God.[3969]
3969. Commentary:
Whereas the present verse speaks of the Divine Source of the Holy Prophet’s revelation, the two preceding verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one’s own desires and the promptings of the Evil One.
The word ھو in the verse relates to the Quran. (close)
اُردو
یہ تو محض ایک وحی ہے جو اُتاری جارہی ہے۔
اُردو تفسیر صغیر
بلکہ وہ (یعنی اس کا پیش کردہ کلام قرآن مجید) صرف خدا کی طرف سے نازل ہونے والی وحی ہے۔
Français
Ce n’est rien d’autre que de la révélation pure, révélée par Allāh.
Español
No es sino una revelación pura la revelada por Dios.
Deutsch
Nichts als (reine) Offenbarung ist es, was offenbart wird.
عَلَّمَہٗ شَدِیۡدُ الۡقُوٰی ۙ﴿۶﴾
عَلَّمَهُۥ شَدِيدُ ٱلۡقُوَىٰ
English
The Lord of mighty powers has taught him,
English Short Commentary
The Lord of Mighty Powers has taught him,[2871]
2871. The Qur’an is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance. (close)
English Five Volume Commentary
The Lord of mighty powers has taught him,[3970]
3970. Important Words:
القوی (powers) is the plural of قوة which is inf. noun from قوی i.e. he became strong; vigorous, robust or sturdy. قوة means, strength, power, potency, might or force (cont. of ضعف) in body and also in intellect (Lane & Aqrab).
Commentary:
The verse signifies that the Quran is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance. (close)
اُردو
اسے مضبوط طاقتوں والے نے سکھایا ہے ۔
اُردو تفسیر صغیر
اس کو (یہ کلام) بڑی قوتوں والے (خدا) نے سکھایا ہے۔
Français
Le Seigneur de grands pouvoirs l’a instruit,
Español
El Señor de grandes fuerzas le ha enseñado,
Deutsch
Der an Kräften Mächtige hat ihn gelehrt,
ذُوۡ مِرَّۃٍ ؕ فَاسۡتَوٰی ۙ﴿۷﴾
ذُو مِرَّةٖ فَٱسۡتَوَىٰ
English
The One Possessor of strength. So He manifested His ascendance over everything,
English Short Commentary
The One Possessor of Powers[2872] which manifest themselves repeatedly. So He settled[2873] Himself on the throne.
2872. Mirrah means, strength of make or intellect; sound judgment; firmness (Aqrab). Dhu Mirrah may also mean, one whose powers perpetually manifest themselves. (close)
2873. The expression, Istawa ‘alash-Shai’i means, he gained or had the mastery or complete ascendancy over the thing. If applied to the Holy Prophet, the expression would mean that his physical and intellectual powers have attained their fullest vigour and maturity. (close)
English Five Volume Commentary
The One Possessor of strength. So He manifested His ascendance over everything,[3971]
3971. Important Words:
مرة (strength) is derived from مر i.e. he went or went away. أمر الحبل means, he twisted the rope tightly. استمر مریرہ means, hisresolution or determination became firm or strong. استمر بالشیء means, he became strong enough to bear the thing. مرة means,strength; strength of make; strength of intellect; sound judgement and firmness. They say ھو رجل ذومرة i.e. he is a strong man or he is possessed of strong intellect and sound judgement and firmness (Lane & Aqrab).
استویٰ (gained ascendance over everything) is derived from سوی. They say استوی i.e. the affair of the man became right or straight. استوی means, he became full-grown and mature in body and intellect or he attained the completion of his make and intellect. استوی علی ظھر دابة means, he was or became firm or became firmly seated or settled himself on the back of his beast. استوی علی الشیء also means, he gained or had the mastery or complete ascendancy over the thing. استوی الطعام means, the food became thoroughly cooked (Lane & Aqrab). See also 2:30 & 19:11.
Commentary:
The expression ذومرة, besides the meaning given under Important Words above, signifies: One Whose power perpetually manifest them-selves. The word استوی besides the meaning given in the text may also apply to the Holy Prophet, signifying that the Prophet’s physical and intellectual powers have attained their fullest vigour and maturity. For a collective note on this and the next two verses see v. 10. (close)
اُردو
(جو) بڑی حکمت والا ہے ۔ پس وہ فائز ہوا۔
اُردو تفسیر صغیر
جس کی قوتیں باربار ظاہر ہونے والی ہیں اور جو اس وقت اپنی طاقتوں کے اظہار کے لئے اپنے عرش پر مضبوطی سے قائم ہو گیا ہے۔
Français
Possesseur de Sagacité. Ainsi S’est-Il établi sur Son Trône,
Español
El del Gran Poder. Quien después se estableció sobre Su Trono.
Deutsch
dessen Macht sich wiederholt offenbart; sodann setzte Er Sich (auf den Thron);
وَ ہُوَ بِالۡاُفُقِ الۡاَعۡلٰی ؕ﴿۸﴾
وَهُوَ بِٱلۡأُفُقِ ٱلۡأَعۡلَىٰ
English
And He revealed His Word when he was on the uppermost horizon,
English Short Commentary
And He revealed His Word when he was on the uppermost [a]horizon.[2874]
2874. The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10. (close)
English Five Volume Commentary
And He revealed His Word when he was on the uppermost horizon,[a] [3972]
3972. Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10. (close)
اُردو
جبکہ وہ بلند ترین اُفق پر تھا۔
اُردو تفسیر صغیر
اور ہر بالغ نظر والے کو آسمان کے کناروں پر اس کے ظہور کی علامتیں نظر آرہی ہیں۔
Français
Il a révélé Sa parole, alors qu'Il était sur l’horizon le plus élevé,
Español
Y reveló Su Palabra cuando se encontraba en el Horizonte más elevado,
Deutsch
und er ist am obersten Horizont.
ثُمَّ دَنَا فَتَدَلّٰی ۙ﴿۹﴾
ثُمَّ دَنَا فَتَدَلَّىٰ
English
Then he drew nearer to God; then he came down to mankind,
English Short Commentary
Then the Prophet drew near to Allah; then Allah leaned down towards him.[2875]
2875. Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind. (close)
English Five Volume Commentary
Then he drew nearer to God; then he came down to mankind,[3973]
3973. Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse. (close)
اُردو
پھر وہ نزدیک ہوا۔ پھر وہ نیچے اُتر آیا۔
اُردو تفسیر صغیر
اور وہ (یعنی محمد رسول اللہ صلی اللہ علیہ وسلم بندوں کے اس اضطراب کو دیکھ کر اور ان پر رحم کرکے خدا سے ملنے کے لئے) اس کے قریب ہوئے اور وہ (خدا) بھی (محمد رسول اللہ صلعم کی ملاقات کے شوق میں) اوپر سے نیچے آگیا۔
Français
Puis le prophète se rapprocha d’Allāh ; ensuite Il descendit vers l’humanité.
Español
Luego se aproximó más a Dios; y más tarde descendió a la humanidad,
Deutsch
Dann näherte er sich (Gott); dann stieg Er herab (zu dem Propheten),
فَکَانَ قَابَ قَوۡسَیۡنِ اَوۡ اَدۡنٰی ۚ﴿۱۰﴾
فَكَانَ قَابَ قَوۡسَيۡنِ أَوۡ أَدۡنَىٰ
English
So that he became, as it were, one chord to two bows or closer still.
English Short Commentary
So that he became, as it were, one chord to two bows,[2876] or closer still.
2876. Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one, and then they would shoot an arrow from that combined bow, thus indicating that they had become, as it were, one person, and that an attack on one would be an attack on the other. If the word, Tadalla, be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person. The expression possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His very image, on the other, he came down to mankind and became so full of love, sympathy and solicitude for them that Divinity and Humanity became united in him, and he became the central point of the chord of the two bows of Divinity and Humanity. The words, "or closer still," signify that the relationship between the Holy Prophet and God became closer and more intimate than could he conceived.
Verses 8-18 describe the Mi‘raj or the Spiritual Ascension of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. It was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ (Spiritual Night Journey of the Holy Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani), while the Holy Prophet had the experience of the Mi‘raj (Spiritual Ascension to Heavens) in its 5th year, shortly after the first Emigration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a somewhat detailed exposition of the two incidents—the Mi‘raj and the Isra’—being separate and distinct from each other see 1590. (close)
English Five Volume Commentary
So that he became, as it were, one chord to two bows or closer still.[3974]
3974. Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2. (close)
اُردو
پس وہ دو قوسوں کے وتر کی طرح ہوگیا یا اس سے بھی قریب تر۔
اُردو تفسیر صغیر
اور وہ دونوں دو کمانوں کے متحدہ و ترکی شکل میں تبدیل ہو گئے۔ اور ہوتے ہوتے اس سے بھی زیادہ قرب کی صورت اختیار کر لی۔
Français
De sorte qu’il devint comme une corde pour deux arcs, ou encore plus proche.
Español
De modo que quedó, por así decirlo, como una cuerda de dos arcos o aún más cerca.
Deutsch
so dass er zur Sehne von zwei Bogen wurde oder noch näher.
فَاَوۡحٰۤی اِلٰی عَبۡدِہٖ مَاۤ اَوۡحٰی ﴿ؕ۱۱﴾
فَأَوۡحَىٰٓ إِلَىٰ عَبۡدِهِۦ مَآ أَوۡحَىٰ
English
Then He revealed to His servant that which He revealed.
English Short Commentary
Then Allah revealed to His servant that which He revealed.[2877]
2877. Ma is sometimes used to denote honour, surprise or for emphasis (Aqrab). The verse signifies that God revealed to His servant, and what an excellent and mighty revelation it was! (close)
English Five Volume Commentary
Then He revealed to His servant that which He revealed.[3975]
3975. Important Words:
ما (what) is sometimes used, to denote honour, surprise, or for emphasis. ما أحسن زیدا means, how beautiful Zaid is. فتی ما فلانmeans, an excellent youth is such a one (Lane & Aqrab). (close)
اُردو
پس اس نے اپنے بندے کی طرف وہ وحی کیا جو بھی وحی کیا۔
اُردو تفسیر صغیر
پس اس نے اپنے بندے کی طرف وہی وحی نازل کی جس کا وہ فیصلہ کر چکا تھا۔
Français
Alors Il révéla à Son serviteur ce qu’Il révéla.
Español
Entonces reveló a Su siervo lo que reveló.
Deutsch
Und Er offenbarte Seinem Diener, was Er offenbarte.
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?