قَالَ فَاہۡبِطۡ مِنۡہَا فَمَا یَکُوۡنُ لَکَ اَنۡ تَتَکَبَّرَ فِیۡہَا فَاخۡرُجۡ اِنَّکَ مِنَ الصّٰغِرِیۡنَ ﴿۱۴﴾
قَالَ فَٱهۡبِطۡ مِنۡهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَٱخۡرُجۡ إِنَّكَ مِنَ ٱلصَّـٰغِرِينَ
English
God said, ‘Then go down hence; it is not for thee to be arrogant here. Get out; thou art certainly of those who are abased.’
English Short Commentary
God said, [a]‘Then go down hence;[954] it is not for thee to be arrogant here. Get out; thou art certainly of those who are abased.’
954. There being no noun mentioned in the verse to which the pronoun ha (it) implied in the expression Minha (hence) refers, it may be taken to denote the condition or state in which Iblis was, before he refused to submit to Adam. (close)
English Five Volume Commentary
God said, [b]‘Then go down hence; it is not for thee to be arrogant here. Get out; thou art certainly of those who are abased.’[918]
918. Commentary:
There being no noun mentioned in the verse to which the pronoun ھا (it) implied in the expression منھا (hence) refers, it may be taken to denote the condition or state or position in which Iblis was before he refused to submit to Adam. Thus the expression, go down hence, signifies, "be thou degraded from thy present position". (close)
اُردو
اس نے کہا پس تُو اس سے نکل جا۔ تجھے توفیق نہ ہوگی کہ تُو اس میں تکبر کرے۔ پس نکل جا یقیناً تُو ذلیل لوگوں میں سے ہے۔
اُردو تفسیر صغیر
(اللہ نے) فرمایا (اگر یہ بات ہے تو) تو اس (جنت) سے چلا جا۔ کیونکہ تیرے لئیمناسب نہیں کہ تو اس میں تکبر سے کام لے۔ پس (یہاں سے) نکل جا تو ذلیل لوگوں میں سے ہے۔
Français
Allāh dit : « Alors descends d’ici, il ne convient pas que tu fasses l’arrogant ici. Sors d’ici, tu es sûrement du nombre des avilis. »
Español
Dios dijo: “Entonces sal fuera de inmediato; no te corresponde aquí ser arrogante. Sal; ciertamente eres de los que han sido degradados”.
Deutsch
Er sprach; "Hinab mit dir von hier; es ziemt sich nicht für dich, hier hoffärtig zu sein. Hinaus denn; du bist wahrlich der Erniedrigten einer."
قَالَ اَنۡظِرۡنِیۡۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ ﴿۱۵﴾
قَالَ أَنظِرۡنِيٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ
English
He said, ‘Grant me respite till the day when they will be raised up.’
English Short Commentary
[b]He said, ‘Respite me till the day when they will be raised up.’[954A]
954A. The resurrection referred to in this verse is not the great Resurrection of mankind decreed for the Hereafter, but the spiritual resurrection of man, or the state when his spiritual consciousness becomes fully developed. Iblis can lead him astray only so long as he is not spiritually resurrected. But once he attains that high spiritual stage which is known by the term Baqa’ (rebirth), Iblis can do him no harm (17:66). (close)
English Five Volume Commentary
He said, [c]‘Grant me respite till the day when they will be raised up.’[919]
919. Commentary:
The resurrection to which the words, when they will be raised up, refer is not the general resurrection of mankind decreed for the Hereafter but the spiritual resurrection of man that comes into being whenever a Prophet is raised. Iblis can lead man astray only so long as he is not spiritually resurrected. But once a man attains the spiritual stage which is designated by the term بقا (rebirth), Iblis can do him no harm. It is indeed a similar spiritual stage which is mentioned in the words, As to My servants, thou (Satan) shalt certainly have no power over them (17:66). (close)
اُردو
اس نے کہا مجھے اس دن تک مہلت عطا کر جب وہ اٹھائے جائیں گے۔
اُردو تفسیر صغیر
اس نے کہا (اے میرے رب)! مجھے اس دن تک مہلت دے جبکہ وہ اٹھائے جائیں گے۔
Français
Il dit : « Accorde-moi un répit jusqu’au jour où ils seront ressuscités. »
Español
Él dijo: “Concédeme un respiro hasta el día en que sean resucitados”.
Deutsch
Er sprach: "Gewähre mir Aufschub bis zum Tage, wenn sie auferweckt werden."
قَالَ اِنَّکَ مِنَ الۡمُنۡظَرِیۡنَ ﴿۱۶﴾
قَالَ إِنَّكَ مِنَ ٱلۡمُنظَرِينَ
English
God said, ‘Thou shalt be of those who are given respite.’
English Short Commentary
God said, ‘Thou art of those who are respited.’
English Five Volume Commentary
God said, ‘Thou shalt be of those who are given respite.’
اُردو
اس نے کہا یقیناً تُو مہلت دیئے جانے والوں میں سے ہے۔
اُردو تفسیر صغیر
(اللہ نے) جواب دیا تجھے (تیرے مطالبہ کے مطابق) ڈھیل دی گئی ہے۔
Français
Allāh dit : « Tu es de ceux à qui un répit est accordé. »
Español
Dios dijo: “Serás de aquellos a los que se conceda un plazo”.
Deutsch
Er sprach: "Dir sei Aufschub gewährt."
قَالَ فَبِمَاۤ اَغۡوَیۡتَنِیۡ لَاَقۡعُدَنَّ لَہُمۡ صِرَاطَکَ الۡمُسۡتَقِیۡمَ ﴿ۙ۱۷﴾
قَالَ فَبِمَآ أَغۡوَيۡتَنِي لَأَقۡعُدَنَّ لَهُمۡ صِرَٰطَكَ ٱلۡمُسۡتَقِيمَ
English
He said: ‘Now, since Thou hast adjudged me as lost, I will assuredly lie in wait for them on Thy straight path.
English Short Commentary
[c]He said, ‘Now, since Thou hast adjudged me to be erring, I will assuredly lie in wait for them on Thy straight path;
English Five Volume Commentary
He said: [a]‘Now, since Thou hast adjudged me as lost, I will assuredly lie in wait for them on Thy straight path.[920]
920. Important Words:
اغویتنی (Thou hast adjudged me as lost). اغویت is derived from اغوی which again is derived from غوی which means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; he perished; his life became unpleasant. اغواہ means, he caused him to err; or he caused him to deviate from the right course; he caused him to be disappointed, or to fail in attaining his desire; he seduced him, or misled him; or he caused him to be lost or to perish; he declared or adjudged him to be lost; he destroyed him; or he punished him for erring; or he called upon him to do a thing as a result of which he deviated from the right course and was lost (Lane, Lisan, Aqrab & Mufradat).
Commentary:
Iblis here declares that as God had adjudged him as lost, he would now tempt and waylay men and cause them to be lost even as he himself was lost. This work becomes his life’s function. See also 2:35.
The particle با (since) in the clause فبما اغویتنی may also be taken in the sense of "swearing", in which case the clause would mean, "I swear by Thy having adjudged me as lost." (close)
اُردو
اس نے کہا کہ بسبب اس کے کہ تُو نے مجھے گمراہ ٹھہرایا ہے میں یقیناً ان کی تاک میں تیری سیدھی راہ پر بیٹھوں گا۔
اُردو تفسیر صغیر
اس نے کہا کہ چونکہ تو نے مجھے ہلاک کیا ہے۔ اس لئے میں ان (انسانوں) کے لئے تیرے سیدھے راستہ پر بیٹھ جاٶں گا۔
Français
Il dit : « Eh bien, puisque Tu m’as déclaré égaré, je me tiendrai assurément à l’affût pour les surprendre sur Ton droit chemin.
Español
Dijo: “Y ahora, ya que Tú me has juzgado como perdido, me quedaré ciertamente a su espera en Tu camino recto”.
Deutsch
Er sprach: "Wohlan, da Du mich als verloren verurteilt hast, will ich ihnen gewisslich auflauern auf Deinem geraden Weg.
ثُمَّ لَاٰتِیَنَّہُمۡ مِّنۡۢ بَیۡنِ اَیۡدِیۡہِمۡ وَ مِنۡ خَلۡفِہِمۡ وَ عَنۡ اَیۡمَانِہِمۡ وَ عَنۡ شَمَآئِلِہِمۡ ؕ وَ لَا تَجِدُ اَکۡثَرَہُمۡ شٰکِرِیۡنَ ﴿۱۸﴾
ثُمَّ لَأٓتِيَنَّهُم مِّنۢ بَيۡنِ أَيۡدِيهِمۡ وَمِنۡ خَلۡفِهِمۡ وَعَنۡ أَيۡمَٰنِهِمۡ وَعَن شَمَآئِلِهِمۡۖ وَلَا تَجِدُ أَكۡثَرَهُمۡ شَٰكِرِينَ
English
‘Then will I surely come upon them from before them and from behind them and from their right and from their left, and Thou wilt not find most of them to be grateful.’
English Short Commentary
‘Then will I surely come upon them from before them and from behind them and from their right and from their left,[955] and Thou wilt not find most of them to be grateful.’
955. Note the network of seductions threatened by Satan. (close)
English Five Volume Commentary
‘Then will I surely come upon them from before them and from behind them and from their right and from their left, and Thou wilt not find most of them to be grateful.’[921]
921. Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds. (close)
اُردو
پھر میں ضرور اُن تک ان کے سامنے سے بھی اور ان کے پیچھے سے بھی اور ان کے دائیں سے بھی اور ان کے بائیں سے بھی آؤں گا۔ اور تو ان میں سے اکثر کو شکر گزار نہیں پائے گا۔
اُردو تفسیر صغیر
پھر میں ان کے پاس آٶں گے ان کے سامنے سے بھی اور ان کے پیچھے سے بھی‘ ان کی دائیں طرف سے بھی اور ان کی بائیں طرف سے بھی (تا کہ ان کو ورغلاٶں) اور تو ان میں سے اکثر کو شکر گزار نہیں پائے گا۔
Français
Alors assurément, je fondrai sur eux de devant et de derrière, de leur droite et de leur gauche, et Tu ne trouveras pas la plupart d’entre eux reconnaissants. »
Español
“Entonces caeré ciertamente sobre ellos, por delante y por detrás, y por su derecha y su izquierda, y encontrarás que la mayoría de ellos no son agradecidos”.
Deutsch
Dann will ich über sie kommen von vorne und von hinten, von ihrer Rechten und von ihrer Linken, und Du wirst die Mehrzahl von ihnen nicht dankbar finden."
قَالَ اخۡرُجۡ مِنۡہَا مَذۡءُوۡمًا مَّدۡحُوۡرًا ؕ لَمَنۡ تَبِعَکَ مِنۡہُمۡ لَاَمۡلَـَٔنَّ جَہَنَّمَ مِنۡکُمۡ اَجۡمَعِیۡنَ ﴿۱۹﴾
قَالَ ٱخۡرُجۡ مِنۡهَا مَذۡءُومٗا مَّدۡحُورٗاۖ لَّمَن تَبِعَكَ مِنۡهُمۡ لَأَمۡلَأَنَّ جَهَنَّمَ مِنكُمۡ أَجۡمَعِينَ
English
God said: ‘Get out hence, despised and banished. Whosoever of them shall follow thee, I will surely fill Hell with you all.’
English Short Commentary
God said, ‘Get out hence, despised and banished. [a]Whosoever of them shall follow thee, I will surely fill Hell with you all;’
English Five Volume Commentary
God said: ‘Get out hence, despised and banished. [a]Whosoever of them shall follow thee, I will surely fill Hell with you all.’[922]
922. Commentary:
The verse makes it clear that Iblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual rebirth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choose to 'follow' him. (close)
اُردو
اس نے کہا تُو یہاں سے نکل جا مذمّت کیا ہوا اور دھتکارا ہوا۔ ان میں سے جو بھی تیری پیروی کرے گا میں یقیناً تم سب سے جہنم کو بھر دوں گا۔
اُردو تفسیر صغیر
(اللہ نے) فرمایا‘ اس جگہ سے نکل جا۔ تیری ہمیشہ مذمت کی جائے گی اور تو راندئہ درگاہ رہے گا۔ جو (بھی) ان (انسانوں) میں سے تیری اتباع کریں گے (میں ان سے کہتا ہوں کہ) تم سب سے میں جہنم کو بھر دوں گا۔
Français
Allāh dit : « Sors de là, méprisé et banni. Quant à ceux d’entre eux qui te suivront, Je remplirai assurément l’Enfer de vous tous. »
Español
Dios dijo: “¡Sal de aquí, despreciado y desterrado! Si alguno de ellos te sigue, sepa que indudablemente llenaré el Infierno con todos vosotros”.
Deutsch
Er sprach: "Hinweg mit dir, verachtet und verstoßen! Wahrlich, wer von ihnen dir folgt – Ich werde die Hölle füllen mit euch allesamt."
وَ یٰۤاٰدَمُ اسۡکُنۡ اَنۡتَ وَ زَوۡجُکَ الۡجَنَّۃَ فَکُلَا مِنۡ حَیۡثُ شِئۡتُمَا وَ لَا تَقۡرَبَا ہٰذِہِ الشَّجَرَۃَ فَتَکُوۡنَا مِنَ الظّٰلِمِیۡنَ ﴿۲۰﴾
وَيَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ فَكُلَا مِنۡ حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ
English
‘And O Adam, dwell thou and thy wife in the garden and eat therefrom wherever you will, but approach not this tree lest you be among the wrongdoers.’
English Short Commentary
‘And [b]O Adam! dwell thou and thy wife in the Garden[955A] and eat therefrom wherever you will,[956] but approach not this tree[957] lest you be among the wrongdoers,’
956. This shows that every thing is lawful, except what may be forbidden as being harmful physically or spiritually. (close)
957. "Forbidden tree" may also signify commandments whereby certain things were forbidden to Adam and his wife. "Good word" has been likened to "good tree" in the Qur’an (14:25) and evil word to "evil tree" (14:27). (close)
English Five Volume Commentary
‘And [b]O Adam, dwell thou and thy wife in the garden and eat therefrom wherever you will, but approach not this tree lest you be among the wrongdoers.’[922A]
اُردو
اور اے آدم! تُو اور تیری بیوی جنت میں سکونت اختیار کرو اور دونوں جہاں سے چاہو کھاؤ۔ ہاں تم دونوں اس درخت کے قریب نہ جانا ورنہ تم ظالموں میں سے ہو جاؤ گے۔
اُردو تفسیر صغیر
اور اے آدم! (میں تجھ سے کہتا ہوں کہ) تو اور تیرا ساتھی جنت میں رہو۔ پس تم جہاں سے چاہو کھاٶ (اور پیئو) اور اس (ممنوعہ) درخت کے قریب نہ جانا ورنہ تم ظالم ہو جاٶ گے۔
Français
» Ô Adam, demeure, toi ainsi que ta femme, dans le jardin et mangez- en partout où vous voudrez, mais n’approchez pas de cet arbre-ci, pour que vous ne soyez pas de ceux qui agissent mal. »
Español
“Y ¡Oh, Adán!, habitad tú y tu esposa en el Jardín y comed de él en donde queráis, pero no os acerquéis a este árbol, no sea que os contéis entre los malvados”.
Deutsch
O Adam, weile du und dein Weib in dem Garten und esset, wo immer ihr wollt, nur nähert euch nicht diesem Baume, sonst seid ihr Ungerechte.
فَوَسۡوَسَ لَہُمَا الشَّیۡطٰنُ لِیُبۡدِیَ لَہُمَا مَا وٗرِیَ عَنۡہُمَا مِنۡ سَوۡاٰتِہِمَا وَ قَالَ مَا نَہٰکُمَا رَبُّکُمَا عَنۡ ہٰذِہِ الشَّجَرَۃِ اِلَّاۤ اَنۡ تَکُوۡنَا مَلَکَیۡنِ اَوۡ تَکُوۡنَا مِنَ الۡخٰلِدِیۡنَ ﴿۲۱﴾
فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَٰنُ لِيُبۡدِيَ لَهُمَا مَا وُۥرِيَ عَنۡهُمَا مِن سَوۡءَٰتِهِمَا وَقَالَ مَا نَهَىٰكُمَا رَبُّكُمَا عَنۡ هَٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيۡنِ أَوۡ تَكُونَا مِنَ ٱلۡخَٰلِدِينَ
English
But Satan whispered evil suggestions to them so that he might make known to them what was hidden from them of their shame, and said, ‘Your Lord has only forbidden you this tree, lest you should become angels or such beings as live for ever.’
English Short Commentary
But [c]Satan made evil suggestions to them so that he might make known to them what was hidden from them of their shame[957A] and said, ‘Your Lord has only forbidden you this tree, lest you become angels or lest you become of the immortals.’
957A. While evil thoughts ultimately lead a person to his ruin, they also make manifest to him his weaknesses.
As the place where Adam was made to reside has been metaphorically described in the Qur’an as a "Garden", therefore in the description that follows the metaphor is continued and Adam is represented as having been forbidden to approach a certain 'tree' which was not a tree in its literal and physical sense, but a certain family or tribe from which he was bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm. (close)
English Five Volume Commentary
But [c]Satan whispered evil suggestions to them so that he might make known to them what was hidden from them of their shame, and said, ‘Your Lord has only forbidden you this tree, lest you should become angels or such beings as live forever.’[923]
923. Important Words:
وسوس (whispered evil suggestions) literally means, he spoke in a low voice; he whispered. They say وسوس له الشیطان i.e. Satan spoke to him something evil in which there is no good. وسوس الرجل means, the man’s reason was affected and he spoke in a disorderly manner. وسواس (wiswas) means, the act of whispering; evil suggestion. وسواس (waswas) with different vowel point means melancholia; Satan (Aqrab).
سوآتھما (their shame). سوآت is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul, unseemly or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears, and which one would like to hide; any disgracing action or thing; the external portion of the organs of generation of a man or of a woman; the anus; corpse or dead body; nakedness (Lane & Aqrab). The word is also sometimes figuratively applied to such weaknesses of a man as lie concealed within him.
Commentary:
As the place where Adam was made to reside has been metaphorically described in the Quran as a garden, therefore in the description that follows the metaphor is continued and Adam is represented as forbidden to approach a certain 'tree', which was not a tree in its literal sense but a certain family or tribe from which he was bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm. For the meaning of the word شجرة (tree) see 2:36.
Another reading of the word ملکین (malakain), i.e. two angels, is (malikain) ملکین i.e. two kings or rulers. This reading is corroborated by 20:121, i.e. Shall I lead thee to the tree of eternity, and to a kingdom which shall never become decayed.
The wicked man who is here represented as Satan worked his mischievous plan as follows: He came to Adam and said that the reason why God had forbidden him to have anything to do with the family referred to was none other than this that its members were inimically disposed to him and that they would have conspired to bring about his downfall, if he had then contracted intimate relations with them. But as the family had subsequently become friendly towards him, the danger no longer existed; nay, the family would now even prove a source of strength for him, God’s prohibition, he pleaded, was not meant for all time, and the condition attached to it having come to an end, the prohibition also ceased to operate. In this way, this Satan succeeded in deceiving Adam and he assured him on oath that he was his well-wisher (7:22). Adam wavered and was led into thinking that as the reasons for the prohibition had indeed ceased to exist, the prohibition itself was no longer operative. That was an error of judgement on Adam’s part. He did not wilfully disobey God’s commandment. Elsewhere the Quran says, He (Adam) forgot to observe Our commandment and We found in him no determination to do evil (20:116). (close)
اُردو
پس شیطان نے ان کے دل میں وسوسہ ڈالا تاکہ وہ اُن کی ایسی کمزوریوں میں سے بعض اُن پر ظاہر کر دے جو اُن سے چھپائی گئی تھیں اور اس نے کہا کہ تمہیں تمہارے ربّ نے اس درخت سے نہیں روکا مگر اس لئے کہ کہیں تم دونوں فرشتے ہی نہ بن جاؤ یا ہمیشہ زندہ رہنے والوں میں سے ہو جاؤ۔
اُردو تفسیر صغیر
اس پر شیطان نے ان (دونوں یعنی آدم اور اس کے ساتھی کے دل) میں وسوسہ ڈالا تا کہ جو کچھ ان کے ننگ میں سے ان پر چھپایا گیا تھا اس کو ظاہر کردے اور کہا اس درخت سے تمہارے رب نے تم کو صرف اس لئے منع کیا ہے کہ کہیں تم دونوں فرشتے نہ بن جاٶ یا تم دونوں ہمیشہ کی زندگی نہ پالو۔
Français
Mais Satan leur chuchota de mauvaises suggestions de façon à leur révéler une partie de leurs faiblesses qui étaient restées cachées d’eux de leur pudeur, et dit : « Votre Seigneur ne vous a interdit cet arbre par crainte que vous ne deveniez deux anges ou que vous ne viviez pour toujours. »
Español
Pero Satanás les susurró insinuaciones a fin de darles a conocer sus carencias, que les habían permanecido ocultas, respecto a su vergüenza, y dijo: “Al-lah no os habría prohibido este árbol, excepto que Él deseara que no os convirtáis en ángeles ni seáis de quienes son inmortales”.
Deutsch
Doch Satan flüsterte ihnen Böses ein, dass er ihnen kundtun möchte, was ihnen verborgen war von ihrer Scham. Er sprach: "Euer Herr hat euch diesen Baum nur deshalb verboten, damit ihr nicht Engel werdet oder Ewiglebende."
وَ قَاسَمَہُمَاۤ اِنِّیۡ لَکُمَا لَمِنَ النّٰصِحِیۡنَ ﴿ۙ۲۲﴾
وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ ٱلنَّـٰصِحِينَ
English
And he swore to them, saying, ‘Surely, I am a sincere counsellor unto you.’
English Short Commentary
And he swore to them, saying, ‘Surely I am a sincere counsellor unto you,’
English Five Volume Commentary
And he swore to them, saying, ‘Surely, I am a sincere counsellor unto you.’
اُردو
اور اس نے ان دونوں سے قسمیں کھاکر کہا کہ یقیناً میں تم دونوں کے حق میں محض (نیک) نصیحت کرنے والوں میں سے ہوں۔
اُردو تفسیر صغیر
اور (شیطان نے) ان سے قسمیں کھا کھا کر کہا کہ میں تم دونوں کا خیر خواہ ہوں۔
Français
Et il leur jura : « En vérité, je suis pour vous deux un conseiller sincère. »
Español
Y él les juró diciéndoles: “En verdad, soy un consejero sincero para vosotros”.
Deutsch
Und er schwor ihnen: "Gewiss, ich bin euch ein aufrichtiger Ratgeber."
فَدَلّٰٮہُمَا بِغُرُوۡرٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَۃَ بَدَتۡ لَہُمَا سَوۡاٰتُہُمَا وَ طَفِقَا یَخۡصِفٰنِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ؕ وَ نَادٰٮہُمَا رَبُّہُمَاۤ اَلَمۡ اَنۡہَکُمَا عَنۡ تِلۡکُمَا الشَّجَرَۃِ وَ اَقُلۡ لَّکُمَاۤ اِنَّ الشَّیۡطٰنَ لَکُمَا عَدُوٌّ مُّبِیۡنٌ ﴿۲۳﴾
فَدَلَّىٰهُمَا بِغُرُورٖۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتۡ لَهُمَا سَوۡءَٰتُهُمَا وَطَفِقَا يَخۡصِفَانِ عَلَيۡهِمَا مِن وَرَقِ ٱلۡجَنَّةِۖ وَنَادَىٰهُمَا رَبُّهُمَآ أَلَمۡ أَنۡهَكُمَا عَن تِلۡكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيۡطَٰنَ لَكُمَا عَدُوّٞ مُّبِينٞ
English
So he caused them to fall into disobedience by deceit. And when they tasted of the tree, their shame became manifest to them and they began to stick the leaves of the garden together over themselves. And their Lord called them, saying, ‘Did I not forbid you that tree and tell you: verily, Satan is to you an open foe?’
English Short Commentary
So he caused them to fall into disobedience by deceit. And when they [a]tasted of the tree, their shame[958] became manifest to them and they both began to cover themselves with the leaves[959] of the Garden. And their Lord called them, saving, ‘Did I not forbid you that tree and tell you, [b]verily Satan is to you an open enemy?’
958. The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them. (close)
959. Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of their evil nature and wicked deeds, become, as it were, Satan incarnate. The Shaitan who tempted Adam and caused him to slip was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet is reported to have said that his name was Harith, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. (close)
English Five Volume Commentary
So he caused them to fall into disobedience by deceit. And [a]when they tasted of the tree, their shame became manifest to them and they began to stick the leaves of the garden together over themselves. And their Lord called them, saying, ‘Did I not forbid you that tree and tell you: [b]verily, Satan is to you an open foe?’[924]
924. Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophettells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him. (close)
اُردو
پس اس نے انہیں ایک بڑے دھوکہ سے بہکا دیا۔ پس جب ان دونوں نے اس درخت کو چکھا تو ان کی کمزوریاں اُن پر ظاہر ہوگئیں اور وہ دونوں جنت کے پتّوں میں سے کچھ اپنے اوپر اوڑھنے لگے۔ اور ان کے ربّ نے اُن کو آواز دی کہ کیا میں نے تمہیں اس درخت سے منع نہیں کیا تھا اور تم سے یہ نہیں کہا تھا کہ یقیناً شیطان تمہارا کھلا کھلا دشمن ہے؟
اُردو تفسیر صغیر
پھر ان دونوں کو دھوکا دے کر اپنے مقام سے ہٹا دیا۔ پھر جب ان دونوں نے اس (ممنوعہ) درخت سے (کچھ) چکھ لیا تو ان کے ننگ ان پر ظاہر ہو گئے اور وہ لگے جنت کی زینت کے سامانوں کو اپنے اوپر چمٹانے۔ اور ان دونوں کو ان کے رب نے بلایا۔ (اور کہا) کیا میں نے تم دونوں کو اس درخت سے منع نہیں کیا تھا اور یہ نہیں کہا تھا کہ شیطان تم دونوں کا کھلا کھلا دشمن ہے۔
Français
C’est ainsi que par tromperie, il les fit chuter en désobéissance. Et lorsqu’ils eurent goûté de l’arbre, leur pudeur leur devint manifeste, et ils commencèrent à se couvrir des feuilles du jardin. Et leur Seigneur les appela : « Ne vous avais-Je pas défendu cet arbre-là, et dit, ‘En vérité, Satan est pour vous un ennemi déclaré’ ? »
Español
De este modo les hizo caer en la desobediencia mediante el engaño. Y cuando gustaron del árbol, su vergüenza se les hizo manifiesta y ambos empezaron a colocarse sobre si mismos las hojas del jardín. Mas su Señor los llamó diciendo: “¿No os prohibí ese árbol y os dije: en verdad, Satanás es vuestro enemigo declarado?”.
Deutsch
So verführte er sie durch Trug. Und als sie von dem Baume kosteten, da ward ihre Scham ihnen offenbar und sie begannen, sich in die Blätter des Gartens zu hüllen. Und ihr Herr rief sie: «Habe Ich euch nicht diesen Baum verwehrt und euch gesagt: "Wahrlich, Satan ist euch ein offenkundiger Feind"?»