وَ مَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ وَ لَا طٰٓئِرٍ یَّطِیۡرُ بِجَنَاحَیۡہِ اِلَّاۤ اُمَمٌ اَمۡثَالُکُمۡ ؕ مَا فَرَّطۡنَا فِی الۡکِتٰبِ مِنۡ شَیۡءٍ ثُمَّ اِلٰی رَبِّہِمۡ یُحۡشَرُوۡنَ ﴿۳۹﴾
وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ وَلَا طَـٰٓئِرٖ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُمۚ مَّا فَرَّطۡنَا فِي ٱلۡكِتَٰبِ مِن شَيۡءٖۚ ثُمَّ إِلَىٰ رَبِّهِمۡ يُحۡشَرُونَ
English
There is not an animal that crawls in the earth, nor a bird that flies on its two wings, but they are communities like you. We have left out nothing in the Book. Then to their Lord shall they be gathered together.
English Short Commentary
[b]There is not an animal that crawls in the earth, nor a bird that flies on its two wings, but they are communities[846] like you. [c]We have left out nothing in the Book. Then to their Lord shall they all be gathered together.
846. The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50). (close)
English Five Volume Commentary
[b]There is not an animal that crawls in the earth, nor a bird that flies on its two wings, but they are communities like you. [c]We have left out nothing in the Book. Then to their Lord shall they be gathered together.[786]
786. Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection. (close)
اُردو
اور زمین میں کوئی چلنے پھرنے والا جاندار نہیں اور نہ کوئی پرندہ جو اپنے دوپروں پر اڑتا ہے مگر یہ تمہاری ہی طرح کی امّتیں ہیں۔ہم نے کتاب میں کوئی چیز بھی نظر انداز نہیں کی۔ آخر وہ اپنے ربّ کی طرف اکٹھے کئے جائیں گے۔
اُردو تفسیر صغیر
اور سب کے سب زمین میں چلنے والے (جانور) اور نیز اپنے دونوں پروں سے اڑنے والے پرندے تمہاری طرح کی جماعتیں ہیں ہم نے اس کتاب میں کچھ بھی کمی نہیں کی۔ پھر انہیں (یعنی پہلے بیان کردہ گروہوں میں سے انسانوں کو) اپنے رب کی طرف اکٹھا کرکے لے جایا جائے گا۔
Français
Il n’y a aucune créature rampant ou marchant sur la terre, ni oiseau volant avec deux ailes, qui ne forment des communautés comme vous. Dans le Livre, Nous n’avons rien omis. Ensuite, ils seront tous rassemblés auprès de leur Seigneur.
Español
No existe un animal que se arrastre por la tierra, ni un pájaro que vuele con sus dos alas, que no tenga comunidades como las vuestras. Nada hemos omitido en el Libro. Después serán reunidos ante su Señor.
Deutsch
Kein Getier gibt es auf der Erde, keinen Vogel, der auf seinen zwei Schwingen dahinfliegt, die nicht Gemeinschaften wären gleich euch. Nichts haben Wir in dem Buch ausgelassen. Zu ihrem Herrn sollen sie dann versammelt werden.
وَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا صُمٌّ وَّ بُکۡمٌ فِی الظُّلُمٰتِ ؕ مَنۡ یَّشَاِ اللّٰہُ یُضۡلِلۡہُ ؕ وَ مَنۡ یَّشَاۡ یَجۡعَلۡہُ عَلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ ﴿۴۰﴾
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا صُمّٞ وَبُكۡمٞ فِي ٱلظُّلُمَٰتِۗ مَن يَشَإِ ٱللَّهُ يُضۡلِلۡهُ وَمَن يَشَأۡ يَجۡعَلۡهُ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
English
Those who have rejected Our Signs are deaf and dumb, in utter darkness. Whom Allah wills He allows to perish and whom He wills He places on the right path.
English Short Commentary
[d]Those who have rejected Our Signs are deaf and dumb, in utter darkness. Whom Allah wills He lets go astray and whom He wills He places on the right path.
English Five Volume Commentary
[a]Those who have rejected Our Signs are deaf and dumb, in utter darkness. Whom Allah wills He causes to perish and whom He wills He places on the right path.
اُردو
اور وہ لوگ جنہوں نے ہماری آیات کو جھٹلایا وہ اندھیروں میں (بھٹکتے ہوئے) بہرے اور گونگے ہیں۔ جسے اللہ چاہتا ہے گمراہ ٹھہرا دیتا ہے اور جسے چاہے اسے صراطِ مستقیم پر (گامزن) کر دیتا ہے۔
اُردو تفسیر صغیر
اور جن لوگوں نے ہماری آیتوںں کو جھٹلایا ہے وہ بہرے اور گونگے ہیں (اور) تاریکیوں میں (پڑے ہوئے) ہیں۔ جسے اللہ چاہے ہلاک کر دے اور جسے چاہے سیدھے راستہ پر (قائم) کر دے۔
Français
Ceux qui traitent Nos Signes de mensonges sont sourds et muets, et sont dans une obscurité complète. Celui à propos de qui Allāh décide qu’il mérite de s’égarer, Il le laisse s’égarer. Et celui à propos de qui Il décide, Il l’amène sur le droit chemin.
Español
Quienes han rechazado nuestros Signos están sordos y mudos en las tinieblas más completas. A quien Al-lah así lo estima oportuno , permite que se extravíe y a quien así decide lo sitúa en el camino correcto.
Deutsch
Die aber Unsere Zeichen leugneten, sind taub und stumm in Finsternissen. Wen Allah will, lässt er in die Irre gehen und wen Er will, führt Er auf den geraden Weg.
قُلۡ اَرَءَیۡتَکُمۡ اِنۡ اَتٰٮکُمۡ عَذَابُ اللّٰہِ اَوۡ اَتَتۡکُمُ السَّاعَۃُ اَغَیۡرَ اللّٰہِ تَدۡعُوۡنَ ۚ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۴۱﴾
قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ أَوۡ أَتَتۡكُمُ ٱلسَّاعَةُ أَغَيۡرَ ٱللَّهِ تَدۡعُونَ إِن كُنتُمۡ صَٰدِقِينَ
English
Say, ‘What think ye? If the punishment of Allah come upon you or there come upon you the Hour, will you call upon any other than Allah, if you are truthful?’
English Short Commentary
Say, [e]‘Will you tell me if the punishment of Allah come or there come upon you the Hour,[847] will you call upon any other than Allah, if you are truthful?’
847. "Hour" refers to the hour of the decisive victory of Islam, or, to the Fall of Mecca. (close)
English Five Volume Commentary
Say, [b]‘What think ye? If the punishment of Allah come upon you or there come upon you the Hour, will you call upon any other than Allah, if you are truthful?’[787]
787. Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next. (close)
اُردو
تو کہہ دے کہ کیا تم نے کبھی غور کیا ہے کہ اگر تم پر اللہ کا عذاب آ جائے یا تم پر سخت گھڑی آ جائے تو کیا اللہ کے سوا بھی تم کسی کو پکارو گے؟ اگر تم سچے ہو۔
اُردو تفسیر صغیر
تو کہہ کہ تم بتاٶ تو (سہی) کہ اگر تم پر اللہ کا عذاب آجائے یا تم پر وہ (موعودہ) گھڑی آجائے تو اگر تم سچے ہو تو کیا تم (اس وقت) اللہ کے سوا کسی (اور) کو پکارو گے۔
Français
Dis : « Aviez-vous déjà songé à ce que serait votre réaction si le châtiment d’Allāh tombait sur vous, ou que tombait sur vous l’Heure destinée, invoqueriez-vous quelqu’un d’autre qu’Allāh, si vous êtes véridiques ? »
Español
Diles: “¿Cuál pensáis que será vuestra respuesta si os azota el castigo de Al-lah o si os llega la Hora destinada?, ¿invocaréis acaso a alguien que no sea Al-lah, si sois sinceros?
Deutsch
Sprich: "Was denkt ihr? Wenn die Strafe Allahs über euch kommt oder die "Stunde" euch ereilt, werdet ihr dann zu einem anderen rufen als zu Allah, wenn ihr wahrhaft seid?"
بَلۡ اِیَّاہُ تَدۡعُوۡنَ فَیَکۡشِفُ مَا تَدۡعُوۡنَ اِلَیۡہِ اِنۡ شَآءَ وَ تَنۡسَوۡنَ مَا تُشۡرِکُوۡنَ ﴿٪۴۲﴾
بَلۡ إِيَّاهُ تَدۡعُونَ فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ إِن شَآءَ وَتَنسَوۡنَ مَا تُشۡرِكُونَ
English
Nay, but on Him alone will you call; then will He remove that which you call on Him to remove, if He please, and you will forget what you associate with Him.
English Short Commentary
Nay, [a]but on Him alone will you call; then will He remove, if He please, that which you call on Him to remove, and you will forget what you associate with Him.[848]
848. The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia. (close)
English Five Volume Commentary
Nay, [a]but on Him alone will you call; then will He remove that which you call on Him to remove, if He please, and you will forget what you associate with Him.[788]
788. Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia. (close)
اُردو
(نہیں ) بلکہ اسی کو تم پکارو گے۔ پس وہ دور کر دے گا اگر وہ چاہے اس (مصیبت) کو جس کی طرف تم (مدد کے لئے) اُسے بلاتے ہو اور تم بھول جاؤ گے ان چیزوں کو جن کو تم شریک ٹھہراتے رہے ہو۔
اُردو تفسیر صغیر
نہیں بلکہ تم اسی کو پکارو گے پھر اگر وہ چاہے گا تو جس (تکلیف کے ازالہ) کے لئے تم (اسے) پکارو گے وہ اسے ضرور دور کر دے گا اور تم اسے جسے تم (خدا کا) شریک قرار دیتے ہو بھول جاٶ گے۔
Français
Au contraire, Lui Seul que vous appellerez ; alors, s’Il le veut, Il enlèvera ce dont vous Lui demandiez d’être délivrés, et vous oublierez ce que vous Lui aurez associé.
Español
No, a Él sólo invocaréis. Entonces Él os librará de lo que le habéis pedido que os libere, si así lo quiere, y olvidaréis todo lo que asociasteis a Él”.
Deutsch
Nein, zu Ihm allein werdet ihr rufen; dann wird Er das hinwegnehmen, wozu ihr (Ihn) ruft, wenn Er will und ihr werdet vergessen, was ihr (Ihm) zur Seite stelltet.
وَ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰۤی اُمَمٍ مِّنۡ قَبۡلِکَ فَاَخَذۡنٰہُمۡ بِالۡبَاۡسَآءِ وَ الضَّرَّآءِ لَعَلَّہُمۡ یَتَضَرَّعُوۡنَ ﴿۴۳﴾
وَلَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٖ مِّن قَبۡلِكَ فَأَخَذۡنَٰهُم بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمۡ يَتَضَرَّعُونَ
English
And indeed We sent Messengers to peoples before thee; then We afflicted them with poverty and adversity that they might humble themselves.
English Short Commentary
And indeed We sent Messengers to peoples before thee; then [b]We afflicted them with poverty and adversity[849] that they might humble themselves.
849. The preceding verses referred to Divine punishment in general. In this verse its various forms have been mentioned. (close)
English Five Volume Commentary
And indeed We sent Messengers to peoples before thee; then [b]We afflicted them with poverty and adversity that they might humble themselves.[789]
789. Commentary:
The previous verses referred to Divine punishment in general. In this verse its various forms have been mentioned. Many have an erroneous idea of Divine punishment, which not unoften comes veiled in the form of ordinary afflictions. In fact, all financial and bodily misfortunes, e.g. poverty, disease, etc. are in one sense or another, punishments from God. They are not generally meant to destroy men but to make them reform themselves and turn to God. (close)
اُردو
اور یقیناً ہم نے تجھ سے پہلے کئی امتوں کی طرف (رسول) بھیجے۔ پھر ہم نے ان کو (کبھی) سختی اور (کبھی) تنگی میں مبتلا کیا تاکہ وہ عاجزی اختیار کریں۔
اُردو تفسیر صغیر
اور ہم تجھ سے پہلی قوموں کی طرف (رسول) بھیج چکے ہیں اور (ان رسولوں کے آنے کے بعد) ہم نے انہیں (یعنی منکرین کو) اس لئے مالی اور جسمانی تکلیفوں میں گرفتار کیا تھا کہ وہ عجز اختیار کریں۔
Français
Et en vérité, Nous avons envoyé avant toi des Messagers aux peuples ; puis Nous les avons saisis par l’adversité et la misère afin qu’ils puissent devenir humbles.
Español
En verdad, antes de ti enviamos a otros Mensajeros a los hombres; después los abrumamos con la aflicción y la adversidad, para que se hicieran más humildes.
Deutsch
Wir schickten schon vor dir (Gesandte) zu Völkern, dann suchten Wir sie mit Not und Drangsal heim, auf dass sie sich demütigen möchten.
فَلَوۡلَاۤ اِذۡ جَآءَہُمۡ بَاۡسُنَا تَضَرَّعُوۡا وَ لٰکِنۡ قَسَتۡ قُلُوۡبُہُمۡ وَ زَیَّنَ لَہُمُ الشَّیۡطٰنُ مَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۴۴﴾
فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَٰكِن قَسَتۡ قُلُوبُهُمۡ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ مَا كَانُواْ يَعۡمَلُونَ
English
Why, then, when Our punishment came upon them, did they not grow humble? But their hearts were hardened and Satan made all that they did seem fair to them.
English Short Commentary
Why, then,[850] when Our punishment came upon them, did they not humble themselves? But [c]their hearts were hardened all the more and [d]Satan made all that they did seem fair to them.
850. The words lau la are not here used to express mere interrogation but also a feeling of pity. Thus the verse signifies: "They ought to have humbled themselves before God; but it is a pity that they did not." (close)
English Five Volume Commentary
Why, then, when Our punishment came upon them, did they not grow humble? But [a]their hearts were hardened and [b]Satan made all that they did seem fair to them.[790]
790. Commentary:
The words لولا (why not) are here used not to express mere interrogation, but also to express feelings of pity. Thus the verse signifies, "They ought to have humbled themselves before God; but it is a pity that they did not."
The afflictions were really a mercy from God, but, instead of turning to God, the people became hard-hearted. When misfortunes befell them, they ascribed them not to their own iniquities but to the Prophets.
The words, all that they did, refer to the hostile activities of disbelievers. (close)
اُردو
پس جب ہماری طرف سے ان پر سختی (کی مصیبت) آئی کیوں نہ انہوں نے گِریہ و زاری کی۔ لیکن ان کے دل سخت ہو چکے تھے اور شیطان نے ان کو وہ اعمال خوبصورت کرکے دکھائے جو وہ کیا کرتے تھے۔
اُردو تفسیر صغیر
پھر کیوں نہ ایسا ہوا کہ جب ان پر ہمارا عذاب آیا تھا تو وہ عجز اختیار کر لیتے بلکہ ان کے دل (تو اور بھی) سخت ہو گئے اور شیطان نے اسے جو وہ کرتے تھے انہیں خوبصورت کرکے دکھایا۔
Français
Pourquoi, alors, quand Notre châtiment est tombé sur eux, ne se sont-ils pas humiliés ? Mais leur cœur était endurci et Satan a fait que leurs actions paraissent attrayantes à leurs yeux.
Español
¿Por qué, pues, cuando les llegó nuestro castigo no se hicieron más umildes? Mas sus corazones se endurecieron y Satanás hizo que les pareciera correcto cuanto hicieron.
Deutsch
Warum demütigten sie sich dann nicht, als Unsere Strafe über sie kam? Jedoch ihre Herzen waren verhärtet, und Satan ließ ihnen alles, was sie taten, als wohlgetan erscheinen.
فَلَمَّا نَسُوۡا مَا ذُکِّرُوۡا بِہٖ فَتَحۡنَا عَلَیۡہِمۡ اَبۡوَابَ کُلِّ شَیۡءٍ ؕ حَتّٰۤی اِذَا فَرِحُوۡا بِمَاۤ اُوۡتُوۡۤا اَخَذۡنٰہُمۡ بَغۡتَۃً فَاِذَا ہُمۡ مُّبۡلِسُوۡنَ ﴿۴۵﴾
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ
English
Then, when they forgot that with which they had been admonished, We opened unto them the gates of all things, until, when they became exultant at what they were given, We seized them suddenly, and lo! they were plunged into despair.
English Short Commentary
When [e]they forgot that with which they had been admonished, and We opened unto them the gates of all things, till, even as they were rejoicing in what they were given, [a]We seized them suddenly, and lo! they were in utter despair.
English Five Volume Commentary
Then, when [c]they forgot that with which they had been admonished, We opened unto them the gates of all things, until, when they became exultant at what they were given, [d]We seized them suddenly, and lo! they were plunged in despair.[791]
791. Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked. (close)
اُردو
پس جب وہ اسے بھول گئے جو انہیں بشدت یاد دلایا گیا تھا تو ہم نے ان پر ہرچیز کے دروازے کھول دیئے۔ یہاں تک کہ جب وہ اُس پر اِترانے لگے جو اُن کو دیا گیا تو ہم نے اچانک انہیں پکڑ لیا تو وہ یکدم سخت مایوس ہوگئے۔
اُردو تفسیر صغیر
اور پھر جب وہ اس (امر) کو بھول گئے جو انہیں یاد دلایا جاتا تھا تو ہم نے ان پر ہر اک چیز کے دروازے کھول دئیے۔ یہاں تک کہ جب وہ اس پر خوش ہو گئے جو انہیں دیا گیا تھا تو ہم نے انہیں اچانک عذاب میں مبتلا کر دیا جس پر وہ یکدم ناامید ہو گئے۔
Français
Puis, lorsqu’ils avaient oublié ce avec quoi Nous les avions admonestés, Nous leur ouvrîmes les portes de toutes choses et lorsqu’ils éprouvèrent une vive joie de ce qui leur était donné, Nous les avons saisis brusquement et les voilà désespérés !
Español
Luego, cuando olvidaron aquello con lo que se les amonestó, les abrimos las puertas de todas las cosas hasta que se envanecieron por lo que se les había dado; entonces caímos de repente sobre ellos y ¡helos ahí!, hundidos en la desesperación.
Deutsch
Als sie das vergaßen, woran sie erinnert worden waren, da öffneten Wir ihnen die Pforten aller Dinge, bis dass Wir sie plötzlich erfassten, dieweil sie sich des Gegebenen über mütig erfreuten, und siehe, sie wurden in Verzweiflung gestürzt!
فَقُطِعَ دَابِرُ الۡقَوۡمِ الَّذِیۡنَ ظَلَمُوۡا ؕ وَ الۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ ﴿۴۶﴾
فَقُطِعَ دَابِرُ ٱلۡقَوۡمِ ٱلَّذِينَ ظَلَمُواْۚ وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ
English
So the last remnant of the people who did wrong was cut off; and all praise belongs to Allah, the Lord of all the worlds.
English Short Commentary
[b]So the last remnant[851] of the people who did wrong was cut off; and all praise belongs to Allah, the Lord of all the worlds.
851. Dabir means, last remains of a people; the roots, stock, race, or the like. The words Quti‘a Dabirul-Qaum mean: (1) The people were cut off to the last man. (2) The leaders of the people were cut off just as a tree is cut down to its roots. (3) The leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of their leaders depends. (close)
English Five Volume Commentary
[a]So the last remnant of the people who did wrong was cut off; and all praise belongs to Allah, the Lord of all the worlds.[792]
792. Important Words:
دابر (last remnant) is derived from دبر. They say دبرہ i.e. he followed behind his back; or he followed him with respect to place, time or rank. ادبر means, he went turning his back, or he turned back. دبر means, the back or the hinder part; latter or the last part. دابر means, person or thing following behind the back; last remains of a people; the root, stock, race, or the like (Lane).
Commentary:
The words قطع دابر القوم (the last remnant of the people was cut off) mean: (1) the people were cut off to the last man, i.e.the whole people were cut off; (2) the leaders of the people were cut off just as a tree is cut down to its roots, the leaders occupying the position of the roots; (3) the leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of the leaders depends.
Apparently, there is no occasion here for saying, All praise belongs to Allah, for these words are spoken on an occasion when one receives a favour from God and is thankful to Him. When, however, one is afflicted with a misfortune, then the words which suit the occasion and which Muslims are bidden to recite are إنا لله و إنا إلیه راجعون i.e. Surely to Allah we belong and to Him shall we return (2:157). The apparent incongruity is, however, easily explained. The words الحمد لله (all praise belongs to Allah) have been used here in order to point out that the cutting-off of what is injurious is in fact a thing to feel grateful for, and not a matter of regret. When a limb becomes diseased and is incurable, we get it amputated and cheerfully pay the fee to the surgeon for the operation, and also express our thanks to him. Just as a diseased limb is amputated to save the rest of the body, it sometimes becomes necessary to cut off that section of mankind which has become corrupt, so that the infection may not spoil all of humanity. (close)
اُردو
پس کاٹ دی گئی اس قوم کی جڑ جنہوں نے ظلم کیا تھا۔ اور سب حمد اللہ ہی کے لئے ہے جو تمام جہانوں کا ربّ ہے۔
اُردو تفسیر صغیر
پس جنہوں نے ظلم کیا تھا ان کی جڑ کاٹ دی گئی اور (ثابت ہوا کہ) سب تعریفوں کا اللہ ہی مستحق ہے جو سب جہانوں کا رب ہے۔
Français
Ainsi, les racines mêmes des gens qui faisaient le mal furent coupées ; et toutes les louanges appartiennent à Allāh, le Seigneur de tous les mondes.
Español
Así fueron cortadas las mismas raíces de los que obraron mal; y toda alabanza corresponde a Al-lah, el Señor de todos los mundos.
Deutsch
So ward der restliche Zweig des Volkes der Frevler abgeschnitten; und aller Preis gehört Allah, dem Herrn der Welten.
قُلۡ اَرَءَیۡتُمۡ اِنۡ اَخَذَ اللّٰہُ سَمۡعَکُمۡ وَ اَبۡصَارَکُمۡ وَ خَتَمَ عَلٰی قُلُوۡبِکُمۡ مَّنۡ اِلٰہٌ غَیۡرُ اللّٰہِ یَاۡتِیۡکُمۡ بِہٖ ؕ اُنۡظُرۡ کَیۡفَ نُصَرِّفُ الۡاٰیٰتِ ثُمَّ ہُمۡ یَصۡدِفُوۡنَ ﴿۴۷﴾
قُلۡ أَرَءَيۡتُمۡ إِنۡ أَخَذَ ٱللَّهُ سَمۡعَكُمۡ وَأَبۡصَٰرَكُمۡ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنۡ إِلَٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِهِۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ ثُمَّ هُمۡ يَصۡدِفُونَ
English
Say, ‘What think ye? If Allah should take away your hearing and your sight, and seal up your hearts, who is the God other than Allah who could bring it back to you?’ See how We vary the Signs, yet they turn away.
English Short Commentary
Say, ‘Will you tell me, [c]if Allah should take away your hearing and your sight, and seal up your hearts, who is the god other than Allah who could bring it back to you?’ See how We expound the Signs in various ways, yet they turn away.
English Five Volume Commentary
Say, ‘What think ye? [b]If Allah should take away your hearing and your sight, and seal up your hearts, who is the God other than Allah who could bring it back to you?’ See how We vary the Signs, yet they turn away.[793]
793. Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied. (close)
اُردو
تو پوچھ کہ کیا کبھی تم نے غور کیا ہے کہ اگر اللہ تمہاری سماعت اور تمہاری بینائی لے جائے اور تمہارے دلوں پر مہر کر دے تو اللہ کے سوا کونسا معبود ہے جو ان (کھوئی ہوئی صلاحیتوں) کو تمہارے پاس (واپس) لے آئے۔ دیکھ کہ ہم کس طرح آیات کو پھیر پھیر کر بیان کرتے ہیں پھر بھی وہ منہ پھیر لیتے ہیں۔
اُردو تفسیر صغیر
تو کہہ دے کہ بتاٶ تو سہی (کہ) اگر اللہ تمہاری شنوائی اور بینائی کو ضائع کر دے اور تمہارے دلوں پر مہر لگا دے تو اللہ کے سوا کون معبود ہے جو وہ (ضائع شدہ چیز) تمہیں (واپس) لا دے گا۔ دیکھ ہم کس طرح آیتوں کو باربار (مختلف پیرایہ میں) بیان کرتے ہیں (مگر) پھر بھی وہ اعراض کرتے چلے جاتے ہیں۔
Français
Dis : « Que pensez-vous ? Si Allāh vous privait de l’ouïe et de la vue, et qu’Il vous scellait le cœur, quel dieu autre qu’Allāh pourrait vous les rendre ? Vois comment Nous varions les Signes et cependant, ils s’ en détournent. »
Español
Diles: “¿Qué os parece? si Al-lah os retirara el oído y la vista y sellara vuestros corazones, ¿qué otro dios que no fuera Al-lah podría devolvéroslo? Mira cómo variamos los Signos y, sin embargo, vuelven la espalda.
Deutsch
Sprich: "Was wähnt ihr? Wenn Allah euer Gehör und euer Gesicht wegnähme und eure Herzen versiegelte, welcher Gott außer Allah könnte es euch wiedergeben?" Schau, wie mannigfach Wir die Zeichen dartun, und dennoch kehren sie sich ab.
قُلۡ اَرَءَیۡتَکُمۡ اِنۡ اَتٰٮکُمۡ عَذَابُ اللّٰہِ بَغۡتَۃً اَوۡ جَہۡرَۃً ہَلۡ یُہۡلَکُ اِلَّا الۡقَوۡمُ الظّٰلِمُوۡنَ ﴿۴۸﴾
قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ بَغۡتَةً أَوۡ جَهۡرَةً هَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلظَّـٰلِمُونَ
English
Say, ‘What think ye? If the punishment of Allah come upon you suddenly or openly, will any be destroyed save the wrongdoing people?’
English Short Commentary
Say, ‘Will you tell me, [d]if the punishment of Allah come upon you suddenly or openly, will any be destroyed save the wrongdoing people?’
English Five Volume Commentary
Say, ‘What think ye? [a]If the punishment of Allah come upon you suddenly or openly, will any be destroyed save the wrongdoing people?’[794]
794. Commentary:
The word "suddenly" signifies the coming of the Divine punishment without warning or previous indication. The Fall of Mecca belonged to this class of signs.
The word "openly" implies giving a warning beforehand so that such people as still retain inward light and have a desire to follow the guidance may become warned and may accept the truth without further delay, lest they should also perish along with the wrongdoers. (close)
اُردو
تو کہہ دے کیا تم نے کبھی غور کیا ہے کہ اگر تمہارے پاس اللہ کا عذاب اچانک یا ظاہروباہر (دکھائی دیتا ہوا) آ جائے تو کیا ظالم قوم کے سوا بھی کوئی ہلاک کیا جائے گا؟
اُردو تفسیر صغیر
تو کہہ دے کہ بتاٶ تو سہی کہ اگر اللہ کا عذاب تم پر اچانک (بلا اطلاع) یا ظاہر طور پر آجائے تو کیا ظالم لوگوں کے سوا (کوئی اور شخص) ہلاک کیا جائے گا۔
Français
Dis : « Que pensez-vous ? Si le châtiment d’Allāh tombait sur vous à l’improviste ou ouvertement, qui serait détruit sinon le peuple qui a mal agi ? »
Español
Diles: “¿Qué os parece? si el castigo de Al-lah os llegara repentina o abiertamente, ¿quiénes serán destruidos sino los malvados?”.
Deutsch
Sprich: "Was wähnt ihr? Wenn Allahs Strafe unversehens oder offenkundig über euch kommt, wer anderes wird vernichtet werden als das Volk der Ungerechten?"