اُولٰٓئِکَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ وَ الۡحُکۡمَ وَ النُّبُوَّۃَ ۚ فَاِنۡ یَّکۡفُرۡ بِہَا ہٰۤؤُلَآءِ فَقَدۡ وَکَّلۡنَا بِہَا قَوۡمًا لَّیۡسُوۡا بِہَا بِکٰفِرِیۡنَ ﴿۹۰﴾
أُوْلَـٰٓئِكَ ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَۚ فَإِن يَكۡفُرۡ بِهَا هَـٰٓؤُلَآءِ فَقَدۡ وَكَّلۡنَا بِهَا قَوۡمٗا لَّيۡسُواْ بِهَا بِكَٰفِرِينَ
English
It is these to whom We gave the Book and dominion and prophethood. But if these people are ungrateful for them, it matters not, for We have now entrusted them to a people who are not ungrateful for them.
English Short Commentary
It is these to [b]whom We gave the Book[871] and dominion and Prophethood. But if they are ungrateful for these favours it matters not, for We have now entrusted them to a people who are not ungrateful for them.
871. The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor. (close)
English Five Volume Commentary
It is these to [b]whom We gave the Book and dominion and prophethood. But if these people are ungrateful for them, it matters not, for We have now entrusted them to a people who are not ungrateful for them.[832]
832. Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse. (close)
اُردو
یہ وہ لوگ تھے جن کو ہم نے کتاب اور حکمت اور نبوت عطا کی۔ پس اگر یہ لوگ اس کا انکار کردیں تو ہم یہ (معاملہ) ایک ایسی قوم کے سپرد کر دیں گے جو ہرگز اس کے منکر نہیں ہوں گے۔
اُردو تفسیر صغیر
وہی لوگ ہیں جنہیں ہم نے کتاب اور فیصلہ کرنے کی فراست اور نبوت دی تھی۔ پس اگر یہ لوگ اس (نبوت) کا انکار کریں تو ہم نے اسے ایک (اور) قوم (یعنی مسلمانوں) کے سپرد کر دیا ہے جو اس کے منکر نہیں ہیں۔
Français
C’est à eux que Nous avons donné le Livre, la faculté du jugement et le prophétat –nubuwwah-. Mais ils n’en sont pas reconnaissants ; mais cela n’a pas d’importance, car, maintenant, cette affaire-là Nous l’avons confiée à un peuple qui ne la reniera pas.
Español
Éstos son a quienes entregamos el Libro, la facultad de juzgar y la rofecía. Pero si estos hombres son ingratos con ellos, no importa, pues ya los hemos confiado a un pueblo que no es desagradecido con ellos.
Deutsch
Diese sind es, denen Wir die Schrift gaben und die Weisheit und das Prophetentum. Wenn aber diese das (Prophetentum) leugnen, dann haben Wir es einem Volke anvertraut, das es nicht leugnet.
اُولٰٓئِکَ الَّذِیۡنَ ہَدَی اللّٰہُ فَبِہُدٰٮہُمُ اقۡتَدِہۡ ؕ قُلۡ لَّاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا ؕ اِنۡ ہُوَ اِلَّا ذِکۡرٰی لِلۡعٰلَمِیۡنَ ﴿٪۹۱﴾
أُوْلَـٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ إِنۡ هُوَ إِلَّا ذِكۡرَىٰ لِلۡعَٰلَمِينَ
English
These it is whom Allah guided aright, so follow thou their guidance. Say: ‘I ask not of you any reward for it. This is naught but an admonition for all mankind.’
English Short Commentary
These it is whom Allah guided aright, so follow thou their guidance.[872] Say, ‘I ask not of you any reward for it. This is naught but an admonition for all mankind.’
872. The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70. (close)
English Five Volume Commentary
These it is whom Allah guided aright, so follow thou their guidance. Say: ‘I ask not of you any reward for it. This is naught but an admonition for all mankind.’[833]
833. Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same. (close)
اُردو
یہی وہ لوگ ہیں جنہیں اللہ نے ہدایت دی۔ پس ان کی (اُس) ہدایت کی پیروی کر (جو اللہ ہی نے عطا کی تھی)۔ تو کہہ دے کہ میں تم سے اس کا کوئی اجر نہیں مانگتا۔ یہ تو تمام جہانوں کے لئے محض ایک نصیحت ہے۔
اُردو تفسیر صغیر
انہی (مذکورہ بالا لوگوں) کو اللہ نے ہدایت دی۔ پس تو ان کی ہدایت کی پیروی کر۔ تو ان سے کہہ دے کہ میں اس پر تم سے کوئی مزدوری نہیں مانگتا۔ یہ تو صرف تمام جہانوں کے لئے ایک نصیحت ہے۔
Français
Voilà ceux qu’Allāh a dirigés sur le droit chemin. Suis donc leur direction. Dis : « Je ne vous en demande aucune récompense. Ce n’est là qu’une admonestation à tous les hommes. »
Español
Éstos son aquellos a quienes Al-lah guió rectamente; seguid, pues, sus instrucciones. Diles: “No os pido recompensa alguna por ello. Esto no es más que una exhortación para toda la humanidad”.
Deutsch
Das sind jene, die Allah recht geleitet hat: so folge ihrem Weg. Sprich: "Ich verlange von euch keinen Lohn dafür. Es ist ja nichts anderes als eine Ermahnung für die ganze Menschheit."
وَ مَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖۤ اِذۡ قَالُوۡا مَاۤ اَنۡزَلَ اللّٰہُ عَلٰی بَشَرٍ مِّنۡ شَیۡءٍ ؕ قُلۡ مَنۡ اَنۡزَلَ الۡکِتٰبَ الَّذِیۡ جَآءَ بِہٖ مُوۡسٰی نُوۡرًا وَّ ہُدًی لِّلنَّاسِ تَجۡعَلُوۡنَہٗ قَرَاطِیۡسَ تُبۡدُوۡنَہَا وَ تُخۡفُوۡنَ کَثِیۡرًا ۚ وَ عُلِّمۡتُمۡ مَّا لَمۡ تَعۡلَمُوۡۤا اَنۡتُمۡ وَ لَاۤ اٰبَآؤُکُمۡ ؕ قُلِ اللّٰہُ ۙ ثُمَّ ذَرۡہُمۡ فِیۡ خَوۡضِہِمۡ یَلۡعَبُوۡنَ ﴿۹۲﴾
وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦٓ إِذۡ قَالُواْ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٖ مِّن شَيۡءٖۗ قُلۡ مَنۡ أَنزَلَ ٱلۡكِتَٰبَ ٱلَّذِي جَآءَ بِهِۦ مُوسَىٰ نُورٗا وَهُدٗى لِّلنَّاسِۖ تَجۡعَلُونَهُۥ قَرَاطِيسَ تُبۡدُونَهَا وَتُخۡفُونَ كَثِيرٗاۖ وَعُلِّمۡتُم مَّا لَمۡ تَعۡلَمُوٓاْ أَنتُمۡ وَلَآ ءَابَآؤُكُمۡۖ قُلِ ٱللَّهُۖ ثُمَّ ذَرۡهُمۡ فِي خَوۡضِهِمۡ يَلۡعَبُونَ
English
And they do not make a just estimate of Allah, when they say: ‘Allah has not revealed anything to any man.’ Say: ‘Who revealed the Book which Moses brought, a light and guidance for the people — though you treat it as scraps of paper which you show while you conceal much; and you have been taught that which neither you nor your fathers knew?’ — Say: ‘Allah’. Then leave them to amuse themselves with their vain discourse.
English Short Commentary
And [a]they do not make a just estimate of the attributes of Allah, when [b]they say, ‘Allah has not revealed anything to any man.’[873] Say, ‘Who revealed the Book which Moses brought, a light and guidance for the people— though you treat it as scraps of paper, some of which you show while you hide much thereof[874] and you have been taught that which neither you nor your fathers knew?’—Say, ‘Allah’. Then leave them to amuse themselves with their idle talk.
873. The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings." (close)
874. The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet. (close)
English Five Volume Commentary
And [a]they do not make a just estimate of Allah, when [b]they say: ‘Allah has not revealed anything to any man.’ Say: ‘Who revealed the Book which Moses brought, a light and guidance for the people— though you treat it as scraps of paper which you show while you conceal much; and you have been taught that which neither you nor your fathers knew?’—Say: ‘Allah’. Then leave them to amuse themselves with their vain discourse.[834]
834. Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above. (close)
اُردو
اور انہوں نے اللہ کی قدر نہ کی جیسا کہ اس کی قدر کا حق تھا جب انہوں نے کہا کہ اللہ نے کسی بشر پر کچھ بھی نہیں اُتارا۔ تو پوچھ وہ کتاب کس نے اتاری تھی جو موسیٰ روشنی اور ہدایت کے طور پرلوگوں کے لئے لایا تھا۔ تم اُسے ورق ورق بنا بیٹھے۔ کچھ اس میں سے ظاہر کرتے تھے اور بہت کچھ چھپا جاتے تھے حالانکہ تمہیں وہ کچھ سکھایا گیا تھا جو نہ تم جانتے تھے اور نہ تمہارے باپ دادا۔ کہہ دے اللہ (ہی میرا سب کچھ ہے) پھر اُنہیں اپنی لچر باتوں میں کھیلتے ہوئے چھوڑ دے۔
اُردو تفسیر صغیر
اور جب انہوں نے یہ بات کہی تھی کہ اللہ نے کسی بندے پر کچھ نہیں اتارا تو ان لوگوں نے اللہ (کی صفات) کا اندازہ اس طرح نہیں کیا تھا جس طرح کرنا چاہیے۔ تو (ان سے) کہہ دے کہ وہ کتاب جو موسیٰ لائے تھے اور وہ لوگوں کے لئے نور اور ہدایت تھی۔ اس کو کس نے اتارا تھا تم اسے ورق ورق کر رہے ہو اس کو ظاہر (بھی) کرتے ہو اور (اس میں سے) بہت (حصوں) کو چھپاتے (بھی) ہو۔ حالانکہ تمہیں وہ (کچھ) سکھایا گیا ہے جو نہ تم جانتے تھے اور نہ تمہارے باپ دادے (جانتے تھے) تو (ان سے) کہہ دے کہ اللہ نے (ہی اسے اتارا تھا) پھر تو انہیں ان کے جھوٹ میں کھیلتے ہوئے چھوڑ دے۔
Français
Ils n’estiment pas Allāh de l’estime qui Lui est due lorsqu’ils dirent : « Allāh n’a rien révélé à quelque humain. » Dis : « Qui a révélé le Livre apporté par Moïse, comme une lumière et une direction pour les hommes ? Vous les traitiez comme des chiffons de papier en en montrant quelques-uns et en en cachant la plupart alors qu’il vous a été enseigné ce que ni vous ni vos pères ne savaient. » Dis : « Allāh. » Ensuite, laisse-les s’amuser avec leurs vains discours.
Español
Mas fracasaron en respetar a Al-lah como se merece cuando dijeron: “Al-lah no ha revelado nada a ningún hombre”. Diles: “¿Quién reveló el Libro que trajo Moisés, luz y guía para los hombres – aunque lo tratáis como pedazos de papel que mostráis, al mismo tiempo que ocultáis gran parte; y se os ha enseñado lo que no sabíais ni vosotros ni vuestros padres?”-. Diles: “¡Al-lah! Y déjalos luego que se diviertan con sus vanas discusiones.
Deutsch
Sie würdigen Allah nicht wie es ihm gebührt, wenn sie sagen: "Allah hat keinem Menschen irgendetwas herabgesandt." Sprich: "Wer sandte das Buch nieder, das Moses brachte als ein Licht und eine Führung für die Menschen – ob ihr es gleich als Fetzen Papier behandelt, die ihr zeigt, während ihr viel verbergt –, und doch ist euch das gelehrt worden, was weder ihr noch eure Väter wussten?" Sprich: "Allah!" Dann lass sie sich weiter vergnügen an ihrem eitlen Geschwätz.
وَ ہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبٰرَکٌ مُّصَدِّقُ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَ لِتُنۡذِرَ اُمَّ الۡقُرٰی وَ مَنۡ حَوۡلَہَا ؕ وَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ یُؤۡمِنُوۡنَ بِہٖ وَ ہُمۡ عَلٰی صَلَاتِہِمۡ یُحَافِظُوۡنَ ﴿۹۳﴾
وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ مُّصَدِّقُ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَاۚ وَٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ يُؤۡمِنُونَ بِهِۦۖ وَهُمۡ عَلَىٰ صَلَاتِهِمۡ يُحَافِظُونَ
English
And this is a Book which We have revealed, full of blessings, to fulfil that which preceded it, and to enable thee to warn the Mother of towns and those around her. And those who believe in the Hereafter believe therein and they keep a watch over their Prayer.
English Short Commentary
And [a]this is a Book which We have revealed, full of blessings, to fulfil that which preceded it, and to enable thee [b]to warn the Mother of towns[875] and those around her. And those, who believe in the Hereafter believe therein[876] and [c]they strictly observe their Prayers.
875. The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind. (close)
876. These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other. (close)
English Five Volume Commentary
And [a]this is a Book which We have revealed, full of blessings, to fulfil that which preceded it, and to enable thee [b]to warn the Mother of towns and those around her. And those who believe in the Hereafter believe therein and [c]they strictly observe their Prayer.[835]
835. Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers. (close)
اُردو
اور یہ ایک مبارک کتاب ہے جسے ہم نے اتارا۔ اس کی تصدیق کرنے والی ہے جو اس کے سامنے ہے تاکہ تُو بستیوں کی ماں اور اس کے اردگرد بسنے والوں کو ڈرائے۔ اور وہ لوگ جو آخرت پر ایمان رکھتے ہیں وہ اس (کتاب) پر ایمان لاتے ہیں اور وہ اپنی نماز پر ہمیشہ محافظ رہتے ہیں۔
اُردو تفسیر صغیر
اور یہ (قرآن) ایک (عظیم الشان) کتاب ہے جسے ہم نے اتارا ہے (اور وہ) برکات کی جامع ہے (اور) جو (کلام) اس سے پہلے تھا اس کو پورا کرنے والی ہے (اور ہم نے اسے اس لئے اتارا ہے کہ تو اس کے ذریعہ سے لوگوں کو ہدایت دے) اور تا کہ تو ام القریٰ (یعنی اہل مکہ) کو اور جو اس کے ارد گرد (رہتے) ہیں ڈرائے اور جو لوگ پیچھے آنے والی (موعود باتوں) پر ایمان لاتے ہیں وہ اس (کتاب) یعنی (قرآن) پر (بھی) ایمان لاتے ہیں اور وہ اپنی نمازوں کا ہمیشہ خیال رکھتے ہیں۔
Français
Et ceci est un Livre que Nous avons révélé, plein de bénédictions, accomplissant celui qui l’a précédé afin que tu avertisses la Mère des villes, et les habitants tout autour. Et ceux qui croient à l’au-delà croient à ceci, et ils surveillent leur Prière avec vigilance.
Español
Pues éste es un Libro que hemos revelado, lleno de bendiciones, para cumplir lo que le precedió y para permitirte advertir a la madre de las ciudades y a todos los de su alrededor. Y quienes creen en el Más Allá creen en él y cumplen atentamente su Oración.
Deutsch
Dies ist ein Buch, das Wir hinabsandten, voll des Segens, Erfüller dessen, was vor ihm war, auf dass du die Mutter der Städte und die rings um sie (Wohnenden) verwarnest. Die an das Kommende glauben, die glauben daran, und sie halten streng ihre Gebete.
وَ مَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ قَالَ اُوۡحِیَ اِلَیَّ وَ لَمۡ یُوۡحَ اِلَیۡہِ شَیۡءٌ وَّ مَنۡ قَالَ سَاُنۡزِلُ مِثۡلَ مَاۤ اَنۡزَلَ اللّٰہُ ؕ وَ لَوۡ تَرٰۤی اِذِ الظّٰلِمُوۡنَ فِیۡ غَمَرٰتِ الۡمَوۡتِ وَ الۡمَلٰٓئِکَۃُ بَاسِطُوۡۤا اَیۡدِیۡہِمۡ ۚ اَخۡرِجُوۡۤا اَنۡفُسَکُمۡ ؕ اَلۡیَوۡمَ تُجۡزَوۡنَ عَذَابَ الۡہُوۡنِ بِمَا کُنۡتُمۡ تَقُوۡلُوۡنَ عَلَی اللّٰہِ غَیۡرَ الۡحَقِّ وَ کُنۡتُمۡ عَنۡ اٰیٰتِہٖ تَسۡتَکۡبِرُوۡنَ ﴿۹۴﴾
وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ قَالَ أُوحِيَ إِلَيَّ وَلَمۡ يُوحَ إِلَيۡهِ شَيۡءٞ وَمَن قَالَ سَأُنزِلُ مِثۡلَ مَآ أَنزَلَ ٱللَّهُۗ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّـٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ وَٱلۡمَلَـٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ أَخۡرِجُوٓاْ أَنفُسَكُمُۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَقُولُونَ عَلَى ٱللَّهِ غَيۡرَ ٱلۡحَقِّ وَكُنتُمۡ عَنۡ ءَايَٰتِهِۦ تَسۡتَكۡبِرُونَ
English
And who is more unjust than he who forges a lie against Allah, or says, ‘It has been revealed to me,’ while nothing has been revealed to him; and who says, ‘I will send down the like of that which Allah has sent down?’ And if thou couldst only see, when the wrongdoers are in the agonies of death, and the angels stretch forth their hands, saying, ‘Yield up your souls. This day shall you be awarded the punishment of disgrace, because of that which you spoke against Allah falsely and because you turned away from His Signs with disdain.’
English Short Commentary
And [d]who is more unjust than he who forges a lie against Allah, or says, ‘It has been revealed to me,’ while nothing has been revealed to him; and who says, ‘I will send down the like of that which Allah has sent down?’ And if thou couldst only see, when the wrongdoers are in the agonies of death,[877] and the angels stretch forth their hands, saying, ‘Yield up your souls. [a]This day shall you be awarded the punishment of disgrace because of that which you spoke against Allah falsely and because you turned away from His Signs with disdain.’
877. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death. (close)
English Five Volume Commentary
And [a]who is more unjust than he who forges a lie against Allah, or says, ‘It has been revealed to me,’ while nothing has been revealed to him; and who says, ‘I will send down the like of that which Allah has sent down?’ And if thou couldst only see, when the wrongdoers are in the agonies of death, and the angels stretch forth their hands, saying, ‘Yield up your souls. [b]This day shall you be awarded the punishment of disgrace, because of that which you spoke against Allah falsely and because you turned away from His Signs with disdain.’[836]
836. Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it. (close)
اُردو
اور اس سے زیادہ ظالم کون ہے جس نے اللہ پر جھوٹ گھڑا یا کہا کہ میری طرف وحی کی گئی ہے جبکہ اس کی طرف کچھ بھی وحی نہیں کیا گیا اور جو یہ کہے کہ میں ویسا ہی کلام اتاروں گا جیسا اللہ نے اتارا ہے۔ اور کاش تو دیکھ سکتا جب ظالم موت کی یورشوں کے نرغے میں ہوں گے اور فرشتے ان کی طرف اپنے ہاتھ بڑھا رہے ہوں گے (کہ) اپنی جانوں کو باہر نکالو۔ آج کے دن تم سخت ذلّت کا عذاب دیئے جاؤ گے ان باتوں کے سبب جو تم اللہ پر ناحق کہا کرتے تھے اور اس کے نشانات سے تکبر سے پیش آتے تھے۔
اُردو تفسیر صغیر
اور اس شخص سے زیادہ ظالم کون ہو سکتا ہے جو جان بوجھ کر اللہ پر جھوٹ باندھے یا یہ کہے کہ مجھ پر وحی (نازل) کی گئی ہے حالانکہ اس پر وحی (نازل) نہ کی گئی ہو اور (اسی طرح) اس شخص سے (زیادہ ظالم کون ہو سکتا ہے) جو کہتا ہے کہ جو کچھ اللہ نے اتارا ہے میں بھی یقیناً ویسا ہی (کلام) اتار دوں گا۔ اور اگر تو (اس وقت کو) دیکھے جبکہ ظالم موت کی تکالیف میں مبتلا ہوں گے اور فرشتے (یہ کہتے ہوئے) اپنے ہاتھ پھیلا رہے ہوں گے کہ اپنی جانیں نکالو۔ جو کچھ تم اللہ کے متعلق ناحق کہتے تھے اور جو تم اس کی آیتوں کے بارے میں تکبر سے کام لیتے تھے اس کے سبب سے تمہیں آج رسوائی کا عذاب دیا جائے گا (تو تجھے ایک عبرت ناک نظارہ نظر آئے گا۔)
Français
Et qui est plus injuste que celui qui invente un mensonge contre Allāh, ou qui dit : « Il m’a été révélé ceci, » alors que rien ne lui a été révélé ; et qui dit : « Je ferai descendre une révélation pareille à celle qu’Allāh a fait descendre ? » Et si tu voyais, lorsque les impies sont dans les affres de la mort, et que les anges tendent leurs mains, en disant : « Rendez vos âmes ; c’est aujourd’hui que vous sera infligé le châtiment de l'humiliation pour ce que vous disiez sur Allāh d’autre que la vérité, et parce que vous vous détourniez de Nos Signes avec orgueil. »
Español
¿Quién es más injusto que quien inventa una mentira contra Al-lah o dice: “me ha sido revelado”, cuando nada le fue revelado; y quien dice: “haré descender algo similar a lo que Al-lah ha hecho descender”. ¡Ojalá pudieras ver a los malhechores en la agonía de la muerte y a los ángeles extender sus manos diciendo: “¡entregad vuestras almas! Este día seréis pagados con el castigo de la desgracia, por lo que dijisteis en falso contra Al-lah y por haberos apartado con desdén de Sus Signos”.
Deutsch
Wer ist ungerechter, als wer eine Lüge wider Allah erdichtet oder spricht: "Mir ward offenbart", während ihm doch nichts offenbart worden, und wer da spricht: "Ich werde dergleichen hinabsenden, wie Allah hinabgesandt hat."? Aber könntest du die Frevler nur sehen in des Todes Schlünden, wenn die Engel ihre Hände ausstrecken: "Liefert eure Seelen aus! Heute sei die Strafe der Schande euer Lohn um dessentwillen, was ihr Falsches wider Allah gesprochen, und weil ihr euch mit Verachtung abwandtet von Seinen Zeichen."
وَ لَقَدۡ جِئۡتُمُوۡنَا فُرَادٰی کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍ وَّ تَرَکۡتُمۡ مَّا خَوَّلۡنٰکُمۡ وَرَآءَ ظُہُوۡرِکُمۡ ۚ وَ مَا نَرٰی مَعَکُمۡ شُفَعَآءَکُمُ الَّذِیۡنَ زَعَمۡتُمۡ اَنَّہُمۡ فِیۡکُمۡ شُرَکٰٓؤُا ؕ لَقَدۡ تَّقَطَّعَ بَیۡنَکُمۡ وَ ضَلَّ عَنۡکُمۡ مَّا کُنۡتُمۡ تَزۡعُمُوۡنَ ﴿٪۹۵﴾
وَلَقَدۡ جِئۡتُمُونَا فُرَٰدَىٰ كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةٖ وَتَرَكۡتُم مَّا خَوَّلۡنَٰكُمۡ وَرَآءَ ظُهُورِكُمۡۖ وَمَا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّهُمۡ فِيكُمۡ شُرَكَـٰٓؤُاْۚ لَقَد تَّقَطَّعَ بَيۡنَكُمۡ وَضَلَّ عَنكُم مَّا كُنتُمۡ تَزۡعُمُونَ
English
And now you come to Us one by one even as We created you at first, and you have left behind you that which We bestowed upon you, and We see not with you your intercessors of whom you asserted that they were partners with God in your affairs. Now you have been cut off from one another and that which you presumed has failed you.
English Short Commentary
And now [b]you come to Us one by one even as We created you at first, and you have left behind your[878] backs that which We bestowed upon you, and We do not see with you your intercessors of whom you asserted that they were partners with Allah in your affairs. Now you have been cut off from one another and that which you asserted has failed you.
878. The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away." (close)
English Five Volume Commentary
And now [a]you come to Us one by one even as We created you at first, and you have left behind you that which We bestowed upon you, and We see not with you your intercessors of whom you asserted that they were partners with God in your affairs. Now you have been cut off from one another and that which you presumed has failed you.[837]
837. Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you. (close)
اُردو
اور یقیناً تم ہمارے پاس اکیلے اکیلے آپہنچے ہو جیسا کہ ہم نے تمہیں پہلی بار (اکیلے اکیلے ہی) پیدا کیا تھا اور تم اپنی پیٹھوں کے پیچھے چھوڑ آئے ہو ان نعمتوں کو جو ہم نے تمہیں عطاکی تھیں اور (کیا وجہ ہے کہ) ہم تمہارے ساتھ تمہارے ان شفاعت کرنے والوں کو نہیں دیکھ رہے جن کے متعلق تم گمان کرتے تھے کہ وہ تمہارے مفاد کی حفاظت میں(اللہ کے) شریک ہیں۔ تم آپس میں جدا جدا ہو چکے ہو اور تم سے وہ کھویا گیا ہے جسے تم (شریک) گمان کیا کرتے تھے۔
اُردو تفسیر صغیر
اور (اس وقت ہم کہیں گے کہ) جس طرح ہم نے تمہیں پہلی دفعہ پیدا کیا تھا (اسی طرح اب) تم ہمارے پاس اکیلے اکیلے پہنچے ہو۔ اور جو کچھ ہم نے بطور احسان تمہیں دیا تھا اسے تم نے اپنی پیٹھوں کے پیچھے چھوڑ دیا ہے اور (یہ کیا بات ہے کہ) ہم تمہارے ان شفیعوں کو جن کے بارہ میں تم دعویٰ کرتے تھے کہ وہ تم (پر حکومت کرنے) میں (خدا کے) شریک ہیں (آج) تمہارے ساتھ نہیں دیکھتے (اب) تمہارے آپس کے رشتے بالکل کٹ گئے ہیں اور جو کچھ تم کہا کرتے تھے وہ (سب) تم سے کھویا گیا ہے۔
Français
Et certainement, vous êtes venus à Nous un par un, tout comme Nous vous avions créés d’abord et vous avez laissé derrière vous ce que Nous vous avions accordé et Nous ne voyons pas avec vous vos intercesseurs qui, selon vos dires, étaient les associés d’Allāh dans vos affaires. Maintenant, vous avez été séparés les uns des autres, et vos prétentions vous ont trahis.
Español
Ahora venís a Nos uno a uno, como os creamos al principio; habéis dejado tras vosotros lo que os concedimos, y no vemos con vosotros a sos intercesores vuestros que asegurabais estaban asociados a Dios en vuestros asuntos. Ahora habéis sido separados unos de otros y os ha fallado lo que dabais por sentado.
Deutsch
Und nun kommt ihr einzeln zu Uns, wie Wir euch zuerst erschufen, und habt, was Wir euch bescherten, hinter euch gelassen, und Wir sehen nicht bei euch eure Fürsprecher, die ihr wähntet, sie seien (Gottes) Gegenpart in euren Sachen. Nun seid ihr voneinander abgeschnitten und das, was ihr wähntet, ist euch dahingeschwunden.
اِنَّ اللّٰہَ فَالِقُ الۡحَبِّ وَ النَّوٰی ؕ یُخۡرِجُ الۡحَیَّ مِنَ الۡمَیِّتِ وَ مُخۡرِجُ الۡمَیِّتِ مِنَ الۡحَیِّ ؕ ذٰلِکُمُ اللّٰہُ فَاَنّٰی تُؤۡفَکُوۡنَ ﴿۹۶﴾
۞إِنَّ ٱللَّهَ فَالِقُ ٱلۡحَبِّ وَٱلنَّوَىٰۖ يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَمُخۡرِجُ ٱلۡمَيِّتِ مِنَ ٱلۡحَيِّۚ ذَٰلِكُمُ ٱللَّهُۖ فَأَنَّىٰ تُؤۡفَكُونَ
English
Verily, it is Allah Who causes the grain and the date-stones to sprout. He brings forth the living from the dead, and He is the Bringer forth of the dead from the living. That is Allah; wherefore, then, are you turned back?
English Short Commentary
Verily, it is Allah Who causes the grain and the date-stones to sprout.[879] [a]He brings forth the living from the dead, and He is the Bringer forth of the dead from the living. That is Allah; wherefore, then, are you turned back?
879. Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes. (close)
English Five Volume Commentary
Verily, it is Allah Who causes the grain and the date-stones to sprout. [a]He brings forth the living from the dead, and He is the bringer forth of the dead from the living. That is Allah; wherefore, then, are you turned back?[838]
838. Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth? (close)
اُردو
یقیناً اللہ بیجوں اور گٹھلیوں کا پھاڑنے والا ہے۔ وہ زندہ کو مُردہ سے نکالتا ہے اور مُردے کو زندہ سے نکالنے والا ہے۔ یہ ہے تمہارا اللہ پس تم کہاں بہکائے جا رہے ہو۔
اُردو تفسیر صغیر
اللہ یقیناً دانے اور گٹھلیوں کو پھاڑنے والا ہے‘ وہ زندہ کو مردہ سے نکالتا ہے اور مردہ کو زندہ سے نکالنے والا ہے۔ تمہارا اللہ یہ ہے سو بتاٶ تم کہاں سے واپس لوٹائے جاتے ہو۔
Français
En vérité, c’est Allāh Qui fait fendre les graines et les noyaux de dattes. Il fait sortir le vivant du mort et Il est Celui Qui fait sortir le mort du vivant. Voilà votre Allāh ; comment donc vous vous laissez détourner de la vérité ?
Español
En verdad, es Al-lah quien hace que germinen el grano y el hueso de dátil. Él hace surgir a lo vivo de lo muerto y es quien extrae lo muerto de lo vivo. Así es Al-lah; ¿cómo os alejáis, pues?
Deutsch
Wahrlich, Allah ist es, Der das Korn und den Dattelkern keimen lässt. Er bringt das Lebendige hervor aus dem Toten, und Er ist der Hervorbringer des Toten aus dem Lebendigen. Das ist Allah; warum dann lasst ihr euch abwendig machen?
فَالِقُ الۡاِصۡبَاحِ ۚ وَ جَعَلَ الَّیۡلَ سَکَنًا وَّ الشَّمۡسَ وَ الۡقَمَرَ حُسۡبَانًا ؕ ذٰلِکَ تَقۡدِیۡرُ الۡعَزِیۡزِ الۡعَلِیۡمِ ﴿۹۷﴾
فَالِقُ ٱلۡإِصۡبَاحِ وَجَعَلَ ٱلَّيۡلَ سَكَنٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ حُسۡبَانٗاۚ ذَٰلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ٱلۡعَلِيمِ
English
He causes the break of day; and He made the night for rest and the sun and the moon for reckoning time. That is the decree of the Mighty, the Wise.
English Short Commentary
[b]He causes the break of day and [c]He made the night for rest[880] and [d]the sun and the moon for reckoning of time.[881] That is the measuring of the Mighty, the Wise.
880. Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead. (close)
881. Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world. (close)
English Five Volume Commentary
[a]He causes the break of day; and [b]He made the night for rest and [c]the sun and the moon for reckoning time. That is the decree of the Mighty, the Wise.[839]
839. Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world. (close)
اُردو
وہ صبحوں کا پھاڑنے والا ہے۔ اور اس نے رات کو ساکن بنایا ہے جبکہ سورج اور چاند ایک حساب کے تابع گردش میں ہیں۔ یہ کامل غلبہ والے (اور) صاحبِ علم کی (جاری کردہ) تقدیر ہے۔
اُردو تفسیر صغیر
وہ صبح کو ظاہر کرنے والا ہے اور اس نے رات کو باعث آرام اور سورج اور چاند کو ذریعہ حساب بنایا ہے۔ یہ اندازہ اس کا ہے جو غالب ہے (اور) بہت جاننے والا ہے۔
Français
Le Fendeur de l’aube en des parties ; et Il a fait la nuit pour le repos, et le soleil et la lune pour le calcul du temps. C’est là le plan du Puissant, de l’Omniscient.
Español
Él origina la aurora; e hizo la noche para el reposo, y el sol y la luna para contar el tiempo. Ése es el plan del poderoso, el Sabio.
Deutsch
Er lässt den Tag anbrechen; und Er machte die Nacht zur Ruhe und Sonne und Mond zur Berechnung. Das ist die Anordnung des Allmächtigen, des Allwissenden.
وَ ہُوَ الَّذِیۡ جَعَلَ لَکُمُ النُّجُوۡمَ لِتَہۡتَدُوۡا بِہَا فِیۡ ظُلُمٰتِ الۡبَرِّ وَ الۡبَحۡرِ ؕ قَدۡ فَصَّلۡنَا الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ ﴿۹۸﴾
وَهُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهۡتَدُواْ بِهَا فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ
English
And He it is Who has made the stars for you that you may follow the right direction with their help amid the deep darkness of the land and the sea. We have explained the Signs in detail for a people who possess knowledge.
English Short Commentary
And He it is [e]Who has made the stars[882] for you that you may follow the right direction with their help amid the darkness of the land and the sea. We have explained the Signs in detail for a people who possess knowledge.
882. Like the stars which guide the wayfarers in the night, the Divine and spiritual savants give guidance to the erring people groping in spiritual darkness. (close)
English Five Volume Commentary
And He it is [a]Who has made the stars for you that you may follow the right direction with their help amid the darkness of the land and the sea. We have explained the Signs in detail for a people who possess knowledge.[840]
840. Commentary:
The argument embodied in this verse runs like this: "When God has made stars for guidance during the hours of night in the physical world, would He make no stars for the guidance of man in the spiritual world? The spiritual welfare of man is much more important than his physical welfare; so when God has created means of guidance for the temporal welfare of man, does it not stand to reason that He should have also provided means for the spiritual guidance of erring humanity?" (close)
اُردو
اور وہی ہے جس نے تمہارے لئے ستارے بنائے تاکہ تم ان کے ذریعہ خشکی اور تری کے اندھیروں میں ہدایت پا جاؤ۔ یقیناً ہم نے نشانات کو ان لوگوں کے لئے جو علم رکھتے ہیں خوب کھول کھول کر بیان کردیا ہے۔
اُردو تفسیر صغیر
اور وہی ہے جس نے تمہارے لئے ستاروں کو پیدا کیا ہے تا کہ تم ان کے ذریعہ سے خشکی اور تری کی مشکلات میں راہ معلوم کرو۔ ہم نے علم والی قوم کے لئے نشانات کھول کر بیان کر دئیے ہیں۔
Français
Et c’est Lui Qui a fait pour vous les étoiles, afin qu’avec leur aide, vous puissiez vous diriger au milieu des ténèbres de la terre et de la mer. Nous avons expliqué en détail les Signes pour un peuple qui comprend.
Español
Él es Quien hizo las estrellas para que pudierais seguir, con su ayuda, la orientación correcta entre las tinieblas de la tierra y del mar. Hemos explicado los Signos con detalle para la gente que posee conocimiento.
Deutsch
Und Er ist es, Der die Sterne für euch geschaffen, auf dass ihr durch sie den Weg findet in den Finsternissen zu Land und Meer. Wir haben bis ins Einzelne die Zeichen dargelegt für Menschen, die Wissen haben.
وَ ہُوَ الَّذِیۡۤ اَنۡشَاَکُمۡ مِّنۡ نَّفۡسٍ وَّاحِدَۃٍ فَمُسۡتَقَرٌّ وَّ مُسۡتَوۡدَعٌ ؕ قَدۡ فَصَّلۡنَا الۡاٰیٰتِ لِقَوۡمٍ یَّفۡقَہُوۡنَ ﴿۹۹﴾
وَهُوَ ٱلَّذِيٓ أَنشَأَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ فَمُسۡتَقَرّٞ وَمُسۡتَوۡدَعٞۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَفۡقَهُونَ
English
And He it is Who has produced you from a single person and there is for you a home and a lodging. We have explained the Signs in detail for a people who understand.
English Short Commentary
And He it is [a]Who has produced you from a single soul and there is for you a temporary [b]resort and a permanent abode.[883] We have explained the Signs in detail for a people who understand.
883. Mustaqarr signifies the life of this world and Mustauda‘ the life after death, or the former word signifies the span between death and Resurrection and the latter the life after Resurrection. The verse signifies that when God has multiplied humanity out of "a single soul," it could not have been without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet their Lord—a lofty goal indeed to which they can only rise under the guidance of Divine Messengers. (close)
English Five Volume Commentary
And He it is [b]Who has produced you from a single person and there is for you [c]a home and a lodging. We have explained the Signs in detail for a people who understand.[841]
841. Important Words:
انشأکم (has produced you). The word انشأ is derived from نشأ which means, he lived; he rose or became high or elevated; he grew up; it became produced or originated. انشأ means, he created, produced or originated; he raised or lifted (Lane).
مستقر (home) is derived from; قر which means he or it settled or became firm or fixed or established; or he or it remained or continued in a place; or he or it rested; or he or it became still or quiet or stationary. استقر gives the same meaning as above. It also means, it subsisted. مستقر means, place or time of settledness; or of permanence and continuance, i.e. home; also a resting place (Lane).
مستودع (lodging) is derived from ودع (wada‘a) or ودع (wadu‘a) which means, he or it became still, quiet or at rest. ودع الشیء(wada‘a) means, he left off the thing. ودع عندہ مالا means, he left the property with him as a deposit. ودعه (wadda‘a-hu) means, he bade him farewell; he forsook or deserted him. استودعه مالا means, he entrusted him with property for safe custody. مستودع means, a depository; a place of safety or security; womb or the part of the body in which the child lies before its birth (Lane & Aqrab).
Commentary:
The expressions مستقر (home) and مستودع (lodging) besides giving distinct and independent meanings are also sometimes used to give identical meanings, being interchangeable. The Quran says ونقر فی الارحام مانشاء i.e. And We cause what We will to remain in the wombs (22:6). Again it says ولکم فی الارض مستقر i.e. and for you there is an abode in the earth (2:37). From these two verses it appears that according to the Quran, "the womb" of the mother and "the earth", though places of temporary residence, are each a مستقر i.e. a resting-place or a home for men. Corresponding to these, "the womb" may be called a مستودع i.e. a lodging or a depository. The next world is truly a مستقر i.e. a home for man. In fact, these are really relative terms, the same place being both a مستقر and a مستودع in reference to different things. Again, a place may be called a مستقر(home) because one stays therein, and it may be called a مستودع (lodging) because it provides security.
The verse signifies that when God has multiplied humanity out of one individual, it could not be without a purpose. The great object for which He has created and multiplied human beings is that He has appointed for them not only a period of residence on this earth but also an everlasting life beyond the grave where the righteous will meet the Lord—a lofty goal to which they can rise under the guidance of Divine Messengers. (close)
اُردو
اور وہی ہے جس نے تمہیں ایک جان سے پیدا کیا۔ پس عارضی قرار کی جگہ اور مستقل حفاظت کی جگہ (بنائی)۔ یقیناً ہم نے نشانات کو خوب کھول کھول کر بیان کردیا ہے ان لوگوں کے لئے جو معاملہ فہمی سے کام لیتے ہیں۔
اُردو تفسیر صغیر
اور وہی ہے جس نے تمہیں ایک جان سے پیدا کیا ہے پھر اس کے بعد اس نے (تمہارے لئے) ایک عارضی ٹھہرنے کی جگہ اور ایک لمبے عرصے تک رہنے کی جگہ مقرر کی ہے۔ ہم نے سمجھنے والے لوگوں کے لئے نشانات کھول کر بیان کر دئے ہیں۔
Français
Et c’est Lui Qui vous a créés d’un seul être, et il y a pour vous une résidence temporaire et une demeure permanente. Nous avons expliqué en détail les Signes pour un peuple qui comprend.
Español
Él es Quien os creó a partir de una sola fuente y os preparó un hogar y un alojamiento. Hemos explicado los Signos con detalle para la gente que entiende.
Deutsch
Er ist es, Der euch entstehen ließ aus einem einzigen Wesen, und (euch) ist ein Aufenthaltsort und eine Heimstatt. Wir haben bis ins Einzelne die Zeichen dargelegt für Menschen, die begreifen.