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.
وَ ہُوَ الَّذِیۡۤ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً ۚ فَاَخۡرَجۡنَا بِہٖ نَبَاتَ کُلِّ شَیۡءٍ فَاَخۡرَجۡنَا مِنۡہُ خَضِرًا نُّخۡرِجُ مِنۡہُ حَبًّا مُّتَرَاکِبًا ۚ وَ مِنَ النَّخۡلِ مِنۡ طَلۡعِہَا قِنۡوَانٌ دَانِیَۃٌ وَّ جَنّٰتٍ مِّنۡ اَعۡنَابٍ وَّ الزَّیۡتُوۡنَ وَ الرُّمَّانَ مُشۡتَبِہًا وَّ غَیۡرَ مُتَشَابِہٍ ؕ اُنۡظُرُوۡۤا اِلٰی ثَمَرِہٖۤ اِذَاۤ اَثۡمَرَ وَ یَنۡعِہٖ ؕ اِنَّ فِیۡ ذٰلِکُمۡ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۱۰۰﴾
وَهُوَ ٱلَّذِيٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦ نَبَاتَ كُلِّ شَيۡءٖ فَأَخۡرَجۡنَا مِنۡهُ خَضِرٗا نُّخۡرِجُ مِنۡهُ حَبّٗا مُّتَرَاكِبٗا وَمِنَ ٱلنَّخۡلِ مِن طَلۡعِهَا قِنۡوَانٞ دَانِيَةٞ وَجَنَّـٰتٖ مِّنۡ أَعۡنَابٖ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُشۡتَبِهٗا وَغَيۡرَ مُتَشَٰبِهٍۗ ٱنظُرُوٓاْ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثۡمَرَ وَيَنۡعِهِۦٓۚ إِنَّ فِي ذَٰلِكُمۡ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
English
And it is He Who sends down water from the cloud; and We bring forth therewith every kind of growth; then We bring forth with that green foliage wherefrom We produce clustered grain. And from the date-palm, out of its sheaths, come forth bunches hanging low. And We produce therewith gardens of grapes, and the olive and the pomegranate — similar and dissimilar. Look at the fruit thereof when it bears fruit, and the ripening thereof. Surely, in this are Signs for a people who believe.
English Short Commentary
And [c]He it is He Who sends down water from the cloud; and We bring forth therewith every kind of growth; then We bring forth with that green foliage wherefrom We produce clustered grain. And from the date-palm, out of its sheaths, come forth bunches hanging low. And We produce therewith [d]gardens of grapes, and the olive and the pomegranate—like and unlike. Look at the fruit thereof when it bears fruit, and the ripening thereof. Surely, in this are Signs for a people who believe.[884]
884. Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect, they differ in another. Some are morally and spiritually more advanced than others. Again, some are more advanced in one phase of spiritual growth, others are more advanced in another. They attain to different stages of spiritual perfection and develop different characteristics according to their respective natural capacities and dispositions. The words "the ripening thereof" refer to the analogy of the ripening of fruit. Just as it is unfair to judge a fruit by an unripe specimen, similarly it is unfair to find fault with the fruits of revelation because some believers are as yet in the process of spiritual development and have not attained perfection. (close)
English Five Volume Commentary
And it is [a]He Who sends down water from the cloud; and We bring forth therewith every kind of growth; then We bring forth with that green foliage wherefrom We produce clustered grain. And from the date-palm, out of its sheaths, come forth bunches hanging low. And We produce therewith [b]gardens of grapes, and the olive and the pomegranate—similar and dissimilar. Look at the fruit thereof when it bears fruit, and the ripening thereof. Surely, in this are Signs for a people who believe.[842]
842. Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour. (close)
اُردو
اور وہی ہے جس نے آسمان سے پانی اتارا۔ پھر ہم نے اس سے ہر قسم کی روئیدگی پیدا کی۔ پھر ہم نے اس میں سے ایک سبزہ نکالا جس میں سے ہم تہ بہ تہ بیج نکالتے ہیں۔ اور کھجور کے درختوں میں سے بھی ان کے خوشوں سے بھرپور جھکے ہوئے تہ بہ تہ پھل اور اسی طرح انگوروں کے باغ اور زیتون اور انار، ایک دوسرے سے ملتے جلتے بھی اور نہ ملتے جلتے بھی۔ ان کے پھلوں کی طرف غور سے دیکھو جب وہ پھل دیں اور ان کے پکنے کی طرف۔ یقیناً ان سب میں ایک ایمان لانے والی قوم کے لئے بڑے نشانات ہیں۔
اُردو تفسیر صغیر
اور وہی ہے جس نے آسمان سے پانی اتارا ہے پھر (دیکھو کس طرح) اس کے ذریعہ سے ہم نے ہر ایک چیز کی روئیدگی پیدا کی ہے اور اس کے ذریعہ سے کھیتی پیدا کی ہے جس سے ہم تہ بہ تہ دانے نکالتے ہیں اور کھجور میں سے یعنی اس کے گابھے میں سے جھکے ہوئے پھل (نکالتے) ہیں اور انگوروں اور زیتون اور انار کے ایسے باغات (نکالتے ہیں) جن میں سے بعض آپس میں ملتے جلتے ہیں اور (بعض) مختلف ہیں۔ جب (ان میں سے ہر قسم کے درخت کو) پھل آتا ہے تو اس کے پھل کو اور اس کے پکنے (کی کیفیت) کو دیکھو۔ اس میں ایمان لانے والے لوگوں کے لئے یقیناً (بہت سے) نشانات ہیں۔
Français
Et c’est Lui Qui fait descendre l’eau des nuages ; et par ce moyen, Nous produisons toutes sortes de germination ; ensuite, Nous en faisons sortir une verdure, d’où Nous produisons des grains en grappes. Et des palmiers-dattiers ; de leur spathe, sortent des grappes qui pendent bas. Et Nous produisons encore des vignobles, et l’olive et la grenade – des fruits semblables et dissemblables. Et quand les arbres fructifient, regardez les fruits et voyez comme ils mûrissent. En vérité, il y a là des Signes pour un peuple qui croit.
Español
Él es quien hace descender el agua de la nube; de ese modo hacemos que germinen toda clase de plantas; en ellas hacemos brotar hojas verdes en las que producimos granos apiñados. Y de las palmeras, de sus ainas, salen racimos que cuelgan bajo. Y así hacemos brotar huertos de viñedos, olivos y granados –semejantes y diferentes-. Observad su fruto cuando lo tienen y su maduración. En verdad que en todo ello hay Signos para los hombres que creen.
Deutsch
Und Er ist es, Der Wasser niedersendet aus der Wolke, damit bringen Wir alle Art Wachstum hervor; mit diesem bringen Wir dann Grünes hervor, daraus Wir gereihtes Korn sprießen lassen, und aus der Dattelpalme, aus ihren Blütendolden, (sprießen) niederhängende Datteltrauben, und Gärten mit Trauben, und die Olive und den Granatapfel – einander ähnlich und unähnlich. Betrachtet ihre Frucht, wenn sie Früchte tragen, und ihr Reifen. Wahrlich, hierin sind Zeichen für Leute, die glauben.
وَ جَعَلُوۡا لِلّٰہِ شُرَکَآءَ الۡجِنَّ وَ خَلَقَہُمۡ وَ خَرَقُوۡا لَہٗ بَنِیۡنَ وَ بَنٰتٍۭ بِغَیۡرِ عِلۡمٍ ؕ سُبۡحٰنَہٗ وَ تَعٰلٰی عَمَّا یَصِفُوۡنَ ﴿۱۰۱﴾٪
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡۖ وَخَرَقُواْ لَهُۥ بَنِينَ وَبَنَٰتِۭ بِغَيۡرِ عِلۡمٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
English
And they hold the Jinn to be partners with Allah, although He created them; and they falsely ascribe to Him sons and daughters without any knowledge. Holy is He and exalted far above what they attribute to Him!
English Short Commentary
And [a]they hold the jinn[885] to be partners with Allah, although He created them; and they falsely ascribe to Him sons and daughters without any knowledge. Holy is He and exalted far above what they attribute to Him,
885. Jinn are such beings as remain hidden or aloof from the common people. The verse signifies that man stumbles when he rejects Divine revelation and follows his own judgment and reason and associates the jinn and the angels as co-partners with God and attributes sons and daughters to Him. (close)
English Five Volume Commentary
And [a]they hold the jinn to be partners with Allah, although He created them; and they falsely ascribe to Him sons and daughters without any knowledge. Holy is He and exalted far above what they attribute to Him.[843]
843. Important Words:
الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.
خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.
خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).
Commentary:
This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation. (close)
اُردو
اور انہوں نے جنوں کو اللہ کے شریک بنالیا ہے جبکہ اُسی نے انہیں پیدا کیا ہے۔ اور انہوں نے بغیر کسی علم کے اس کے لئے بیٹے اور بیٹیاں گھڑ لئے ہیں۔ پاک ہے وہ اور اس سے بہت بلند ہے جو وہ بیان کرتے ہیں۔
اُردو تفسیر صغیر
اور انہوں نے اللہ کے ساتھ جنوں میں سے شریک مقرر کئے ہیں حالانکہ اس (خدا) نے انہیں پیدا کیا ہے اور انہوں نے اس کے لئے جھوٹے طور پر بغیر علم کے بیٹے اور بیٹیاں بنائی ہیں وہ پاک ہے اور جو کچھ وہ بیان کرتے ہیں اس سے (بلندو) بالا ہے۔
Français
Et ils tiennent les djinns pour des associés d’Allāh, alors que c’est Lui Qui les a créés ; et sans connaissance aucune, ils Lui attribuent faussement des fils et des filles. Il est Saint, et Il est bien au-dessus de tout ce qu’ils Lui attribuent.
Español
Mas sostienen que los yinn están asociados a Al-lah, a pesar de que Él los creó, y Le adjudican falsamente hijos e hijas sin conocimiento. ¡Santo es Él y glorificado sea, muy por encima de lo que Le atribuyen!
Deutsch
Und doch halten sie die Jinn für Allahs Teilhaber, obwohl Er sie geschaffen hat; und sie dichten Ihm fälschlich Söhne und Töchter an ohne alles Wissen. Heilig ist Er und erhaben über das, was sie (Ihm) zuschreiben.
بَدِیۡعُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ اَنّٰی یَکُوۡنُ لَہٗ وَلَدٌ وَّ لَمۡ تَکُنۡ لَّہٗ صَاحِبَۃٌ ؕ وَ خَلَقَ کُلَّ شَیۡءٍ ۚ وَ ہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۱۰۲﴾
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٞ وَلَمۡ تَكُن لَّهُۥ صَٰحِبَةٞۖ وَخَلَقَ كُلَّ شَيۡءٖۖ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ
English
The Originator of the heavens and the earth! How can He have a son when He has no consort, and when He has created everything and has knowledge of all things?
English Short Commentary
[b]The Originator of the heavens and the earth. How can He have a son[886] when He has no consort, and when He has created everything and has knowledge of all things?
886. The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him. (close)
English Five Volume Commentary
[a]The Originator of the heavens and the earth! How can He have a son when He has no consort, and when He has created everything and has knowledge of all things?[844]
844. Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son. (close)
اُردو
وہ آسمانوں اور زمین کا عدم سے پیدا کرنے والا ہے۔ اس کی کوئی اولاد کہاں سے ہوگئی جبکہ اس کی کوئی بیوی ہی نہیں۔ اور اس نے ہر چیز کو پیدا کیا ہے اور وہ ہر چیز کا خوب علم رکھتا ہے۔
اُردو تفسیر صغیر
(وہ) آسمانوں اور زمین کو بلا نمونہ پیدا کرنے والا ہے‘ اس کا بیٹا کیوں کر ہو سکتا ہے حالانکہ اس کی کوئی بیوی نہ تھی اور اس نے (تو) ہر اک چیز کو پیدا کیا ہے اور وہ ہراک امر کو جانتا ہے۔
Français
C ‘est Lui Qui a créé les cieux et la terre du néant ! Comment peut-Il avoir un fils quand Il n’a pas d’épouse, et qu’Il a créé toutes choses, et qu’Il connaît très bien toutes choses ?
Español
¡Originador de los cielos y de la tierra! ¿Cómo podría tener un hijo si no tiene compañera, si lo ha creado todo y tiene conocimiento de todas las cosas?
Deutsch
Schöpfer der Himmel und der Erde! Wie sollte Er einen Sohn haben, wo Er keine Gefährtin hat und wo Er alles erschuf und alle Dinge weiß?
ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ خَالِقُ کُلِّ شَیۡءٍ فَاعۡبُدُوۡہُ ۚ وَ ہُوَ عَلٰی کُلِّ شَیۡءٍ وَّکِیۡلٌ ﴿۱۰۳﴾
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡۖ لَآ إِلَٰهَ إِلَّا هُوَۖ خَٰلِقُ كُلِّ شَيۡءٖ فَٱعۡبُدُوهُۚ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٞ
English
Such is Allah, your Lord. There is no God but He, the Creator of all things, so worship Him. And He is Guardian over everything.
English Short Commentary
[a]Such is Allah, your Lord. There is no god but He, [b]the Creator of all things, so worship Him. And He is Guardian over everything.
English Five Volume Commentary
[a]Such is Allah, your Lord. There is no God but He, [b]the Creator of all things, so worship Him. And He is Guardian over everything.[845]
845. Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect. (close)
اُردو
یہ ہے اللّٰہ تمہارا ربّ۔ اس کے سوا کوئی معبود نہیں۔ ہر چیز کا خالق ہے۔ پس اُسی کی عبادت کرو اور وہ ہر چیز پر نگران ہے۔
اُردو تفسیر صغیر
یہ ہے تمہارا اللہ جو تمہارا رب (بھی) ہے اس کے سوا کوئی معبود نہیں‘ وہ ہر ایک چیز کا پیدا کرنے والا ہے پس اس کی عبادت کرو اور وہ ہر ایک (چیز) پر نگران ہے۔
Français
Tel est Allāh, votre Seigneur. Il n’y a de dieu que Lui, le Créateur de toutes choses. Adorez-Le donc. Et Il est Gardien sur toutes choses.
Español
Así es Al-lah, vuestro Señor. No hay otro Dios sino Él, el Creador de todas las cosas. Adoradle, pues; ya que es el Guardián de todo.
Deutsch
Das ist Allah, euer Herr. Es gibt keinen Gott außer Ihm, dem Schöpfer aller Dinge; so betet Ihn an. Und Er ist Hüter über alle Dinge.
لَا تُدۡرِکُہُ الۡاَبۡصَارُ ۫ وَ ہُوَ یُدۡرِکُ الۡاَبۡصَارَ ۚ وَ ہُوَ اللَّطِیۡفُ الۡخَبِیۡرُ ﴿۱۰۴﴾
لَّا تُدۡرِكُهُ ٱلۡأَبۡصَٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَٰرَۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ
English
Eyes cannot reach Him but He reaches the eyes. And He is the Incomprehensible, the All-Aware.
English Short Commentary
Eyes cannot reach Him but He reaches the eyes.[887] And [c]He is the Incomprehensible, the All-Aware.
887. Absar being the plural of Basar which means, sight or understanding, and Latif meaning, incomprehensible; subtle (Lane & Taj), the verse means that human reason alone, unaided by Divine revelation, is incapable of comprehending God. He cannot be seen with physical eyes but reveals Himself to man through His Prophets or through the working of His attributes. He is also perceived by spiritual eyes. (close)
English Five Volume Commentary
Eyes cannot reach Him but He reaches the eyes. And [c]He is the Incomprehensible, the All-Aware.[846]
846. Important Words:
لاتدرکه (cannot reach Him). تدرك is derived from ادرك which again is derived fromدرك . They say ادركه i.e. he or it attained, reached or overtook it. It also means, he perceived it; or he attained knowledge of it; or he attained perfect knowledge of it; or he comprehended it. The word also means, he or it attained puberty or maturity or ripeness (Lane).
ابصار (eyes) is the plural of بصر which means, eye or sight, or understanding or perspicacity (Aqrab).
لطیف (Incomprehensible) is derived fromلطف . They say لطف الشئی (latufa), i.e. the thing was or became small, thin or fine. لطف به i.e. latafa (with different vowel point on the central letter) means, he was kind, gentle and affectionate to him. لطیفmeans (1) gentle, gracious, and kind; (2) subtle, abstruse or recondite; (3) knower of the subtleties and obscurities of things. It is one of the attributes of God (Taj, Lisan & Aqrab).
Commentary:
Some persons may claim that they can know or reach God by means of reason or understanding alone. The Quran forcefully refutes this idea by saying, Eyes cannot reach Him, i.e. human reason alone, unaided by Divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (viz. human understanding) and reveals Himself to man, i.e. God has, on the one hand, placed in human mind a power to search after and know Him, and, on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light by means of which man is enabled to know God.
The two Divine attributes اللطیف (Incomprehensible) and الخبیر (All-Aware) furnish in a most beautiful manner the reason of the two claims made in the opening words of the verse. The first claim is that Eyes cannot reach Him, the corresponding reason being stated to be that He is Subtle and Incomprehensible, and being so, He cannot be comprehended by human reason alone. The second claim is that He reaches the eyes, the corresponding reason being stated to be that He is All-Aware, and being so, He knows that mankind stands in need of knowing Him without which there can be no spiritual life, so He Himself approaches man and reveals Himself to him. The two claims have thus been followed, in a perfect natural order, by two corresponding reasons. The reader should note what wise order governs the arrangement of the words of the Quran. They have not been put together at random, but each word has been put in the most appropriate place and is meant to fulfil a great purpose. (close)
اُردو
آنکھیں اس کو نہیں پا سکتیں ہاں وہ خود آنکھوں تک پہنچتا ہے اور وہ بہت باریک بین اور ہمیشہ باخبر رہنے والا ہے۔
اُردو تفسیر صغیر
نظریں اس تک نہیں پہنچ سکتیں‘ لیکن وہ نظروں تک پہنچتا ہے اور وہ مہربانی کرنے والا (اور) حقیقت پر آگاہ ہے۔
Français
Les regards ne peuvent pas L’atteindre, mais Lui, Il atteint les regards. Et Il est l’Incompréhensible, le Très-Conscient.
Español
Las miradas no pueden alcanzarle pero Él alcanza las miradas. Él es el Inconmensurable, el Omnisapiente.
Deutsch
Blicke können Ihn nicht erreichen, Er aber erreicht die Blicke. Und Er ist der Gütige, der Allkundige.