وَ اِذَا صُرِفَتۡ اَبۡصَارُہُمۡ تِلۡقَآءَ اَصۡحٰبِ النَّارِ ۙ قَالُوۡا رَبَّنَا لَا تَجۡعَلۡنَا مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ ﴿٪۴۸﴾
۞وَإِذَا صُرِفَتۡ أَبۡصَٰرُهُمۡ تِلۡقَآءَ أَصۡحَٰبِ ٱلنَّارِ قَالُواْ رَبَّنَا لَا تَجۡعَلۡنَا مَعَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ
English
And when their eyes are turned towards the people of the Fire, they will say, ‘Our Lord, put us not with the unjust people.’
English Short Commentary
And when their eyes are turned towards the companions of the Fire, they will say, ‘Our Lord, [a]place us not with the wrongdoing people.’
English Five Volume Commentary
And when their eyes are turned towards the people of the Fire, they will say, [a]‘Our Lord, put us not with the unjust people.’[947]
947. Commentary:
The passive voice used in the words, when their eyes are turned, shows that the eyes of the men on the elevated places will be made to turn towards the inmates of Hell by some higher power, i.e. God, with some definite purpose which was to provide occasion for making certain announcements.
The last sentence of the verse spoken by the men on the elevated places, i.e. Our Lord, put us not with the unjust people, does not show that those, who will utter these words, will yet be in a state of uncertainty and that their case will not yet have been decided. They are mere words of piety or of God-fearingness that even a Prophet would utter when he sees an object of God’s punishment. (close)
اُردو
اور جب ان کی نگاہیں اہلِ نار کی طرف پھیری جائیں گی تو وہ کہیں گے اے ہمارے ربّ! ہمیں ظالم لوگوں میں سے نہ بنانا۔
اُردو تفسیر صغیر
اور جب ان (جنتیوں) کی نظریں دوزخیوں کی طرف پھرائی جائیں گی تو وہ کہیں گے‘ اے ہمارے رب! ہم کو ظالم قوم میں سے مت بنائیو!
Français
Et lorsque leurs yeux se tourneront vers les habitants du Feu, ils diront : « Notre Seigneur, ne nous mets pas avec les personnes malfaisantes. »
Español
Mas cuando sus miradas se dirijan hacia los hombres del Fuego, dirán: “Señor nuestro, no nos coloques entre las gentes injustas”.
Deutsch
Und wenn ihre Blicke sich den Bewohnern des Feuers zuwenden, sagen sie: "Unser Herr, mache uns nicht zum Volk der Frevler."
وَ نَادٰۤی اَصۡحٰبُ الۡاَعۡرَافِ رِجَالًا یَّعۡرِفُوۡنَہُمۡ بِسِیۡمٰہُمۡ قَالُوۡا مَاۤ اَغۡنٰی عَنۡکُمۡ جَمۡعُکُمۡ وَ مَا کُنۡتُمۡ تَسۡتَکۡبِرُوۡنَ ﴿۴۹﴾
وَنَادَىٰٓ أَصۡحَٰبُ ٱلۡأَعۡرَافِ رِجَالٗا يَعۡرِفُونَهُم بِسِيمَىٰهُمۡ قَالُواْ مَآ أَغۡنَىٰ عَنكُمۡ جَمۡعُكُمۡ وَمَا كُنتُمۡ تَسۡتَكۡبِرُونَ
English
And the occupants of the elevated places will call out to men whom they will know by their marks, and say, “Your multitude availed you not, nor your arrogance.
English Short Commentary
And the occupants of the Elevated Places will call out to men, whom they will know by their marks,[980] and say, ‘Your numbers availed you not, nor your arrogance.’
980. The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them. (close)
English Five Volume Commentary
And the occupants of the elevated places will call out to men whom they will know by their marks, and say, “Your multitude availed you not, nor your arrogance.[948]
948. Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell. (close)
اُردو
اور اونچی جگہوں والے ایسے لوگوں سے مخاطب ہوں گے جن کو وہ ان کی علامتوں سے پہچان لیں گے اور کہیں گے تمہاری جمعیت اور جو تم استکبار کیا کرتے تھے تمہارے کام نہ آسکے۔
اُردو تفسیر صغیر
اور اعراف والے لوگ کچھ (دوزخی) لوگوں کو جنہیں وہ ان کے چہرہ کے نشانوں سے پہچانتے تھے کہیں گے کہ نہ تمہاری تعداد نے تم کو کوئی فائدہ پہنچایا۔ اور نہ ہی (تمہارے ان دعووں نے) جن کی بنا پر تم تکبر کرتے تھے۔
Français
Et les occupants des Lieux Elevés interpelleront certains hommes qu’ils reconnaîtront à leurs marques et ils diront : « Ni votre multitude ni votre arrogance ne vous ont profité.
Español
Y los ocupantes de los lugares elevados gritarán a los hombres a quienes conocerán por sus marcas; y dirán: “vuestra muchedumbre no os ha servido de nada, ni tampoco vuestra arrogancia”.
Deutsch
Und die in den Höhen werden den Leuten, die sie an ihren Merkmalen erkennen, zurufen (und) sprechen: "Nichts hat euch eure Menge gefruchtet, noch eure Hoffart.
اَہٰۤؤُلَآءِ الَّذِیۡنَ اَقۡسَمۡتُمۡ لَا یَنَالُہُمُ اللّٰہُ بِرَحۡمَۃٍ ؕ اُدۡخُلُوا الۡجَنَّۃَ لَا خَوۡفٌ عَلَیۡکُمۡ وَ لَاۤ اَنۡتُمۡ تَحۡزَنُوۡنَ ﴿۵۰﴾
أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمۡتُمۡ لَا يَنَالُهُمُ ٱللَّهُ بِرَحۡمَةٍۚ ٱدۡخُلُواْ ٱلۡجَنَّةَ لَا خَوۡفٌ عَلَيۡكُمۡ وَلَآ أَنتُمۡ تَحۡزَنُونَ
English
“Are these the men about whom you swore that Allah would not extend mercy to them? To them it has been said, ‘Enter Paradise; no fear shall come upon you, nor shall you grieve.’”
English Short Commentary
[b]‘Are these[981] the men about whom you swore that Allah would not extend mercy to them?’ To them God will say, ‘Enter Paradise; no fear shall come upon you, nor shall you grieve.’
981. The reference in the word "these" is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell and tell them to look at the would-be inmates of Heaven––the poor believers whom they ridiculed and looked down upon and then will ask them, "Are these the men about whom you swore that Allah would not extend mercy to them?" (close)
English Five Volume Commentary
[b]“Are these the men about whom you swore that Allah would not extend mercy to them? To them it has been said, ‘Enter Paradise; no fear shall come upon you, nor shall you grieve.’ ”[949]
949. Commentary:
The reference in the word ھؤلاء (these) is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell, telling them to look at the inmates of Heaven and then will ask them, "Are these the men about whom you swore that Allah would not extend mercy to them?" And then without waiting for an answer the Prophets would turn to the would-be inmates of Heaven and ask them to come forward and enter Paradise.
The words, Enter Paradise, show that the would-be inmates of Heaven had not yet entered Paradise but hope to do so soon. (close)
اُردو
کیا یہی وہ لوگ ہیں کہ جن کے متعلق تم قسمیں کھایا کرتے تھے کہ اللہ ان پر رحم نہیں کرے گا۔ (اے مومنو!) جنت میں داخل ہو جاؤ تم پر کوئی خوف نہیں ہوگا اور نہ تم کبھی غمگین ہوگے۔
اُردو تفسیر صغیر
(پھر جنتیوں کی طرف اشارہ کرکے دوزخیوں سے کہیں گے کہ) کیا یہ وہی لوگ ہیں جن کے متعلق تم قسمیں کھا کر کہا کرتے تھے کہ اللہ کبھی ان سے رحمت کا معاملہ نہیں کرے گا۔ (پھر ان جنتی لوگوں کو جو جنت میں داخل ہونے کے انتظار میں کھڑے ہوں گے اللہ کہے گا کہ) جاٶ تم جنت میں داخل ہو جاٶ۔ نہ تو تم کو (آئندہ کے متعلق) کوئی خوف لاحق ہوگا اور نہ تمہیں ماضی کا کوئی واقعہ ملول کرے گا۔
Français
Sont-ce là ceux à propos de qui vous aviez juré qu’Allāh ne voudrait pas étendre sur eux Sa miséricorde ? » Allāh leur dira : « Entrez au Paradis ; vous n’aurez aucune crainte, ni vous ne serez désolés. »
Español
“¿Son éstos los hombres de quienes jurasteis que Al-lah no les concedería Su misericordia?”. A ellos se les ha dicho: “Entrad en el Paraíso; ningún temor os sobrecogerá, ni seréis afligidos”.
Deutsch
Sind das jene, von denen ihr schwuret, Allah würde ihnen nicht Barmherzigkeit erweisen?" Gehet ein in das Paradies; keine Furcht soll über euch kommen, noch sollet ihr trauern.
وَ نَادٰۤی اَصۡحٰبُ النَّارِ اَصۡحٰبَ الۡجَنَّۃِ اَنۡ اَفِیۡضُوۡا عَلَیۡنَا مِنَ الۡمَآءِ اَوۡ مِمَّا رَزَقَکُمُ اللّٰہُ ؕ قَالُوۡۤا اِنَّ اللّٰہَ حَرَّمَہُمَا عَلَی الۡکٰفِرِیۡنَ ﴿ۙ۵۱﴾
وَنَادَىٰٓ أَصۡحَٰبُ ٱلنَّارِ أَصۡحَٰبَ ٱلۡجَنَّةِ أَنۡ أَفِيضُواْ عَلَيۡنَا مِنَ ٱلۡمَآءِ أَوۡ مِمَّا رَزَقَكُمُ ٱللَّهُۚ قَالُوٓاْ إِنَّ ٱللَّهَ حَرَّمَهُمَا عَلَى ٱلۡكَٰفِرِينَ
English
And the inmates of the Fire will call out to the inmates of Heaven, ‘Pour out on us some water or some of that which Allah has provided for you.’ They will say, ‘Verily, Allah has forbidden them both to disbelievers —
English Short Commentary
And the inmates of the Fire will call out to the inmates of Heaven, ‘Pour out on us some water or some of that which Allah has provided for you.’ They will say, ‘Verily, Allah has forbidden them both to disbelievers,
English Five Volume Commentary
And the inmates of the Fire will call out to the inmates of Heaven, ‘Pour out on us some water or some of that which Allah has provided for you.’ They will say, ‘Verily, Allah has forbidden them both to disbelievers—[950]
950. Important Words:
افیضوا (pour) is derived from افاض which again is derived from فاض which means, it (water, etc.) overflowed, or poured forth from fullness. افاض means, he filled (a vessel) so that it overflowed; he made it (water, etc.) to flow or run; he poured out water, etc. (Lane).
Commentary:
The use of the words افیضواعلینا (pour on us) by the inmates of Hell implies that they would in a way flatter the inmates of Heaven by saying to them that they had enjoyed God’s blessings (which were virtually overflowing) to their heart’s content, and would then beg of them to give them a little of the abundant good that God had bestowed upon them. This condition of the inmates of Hell is well illustrated by the parable of Abraham and Lazarus in Luke 16:23-24. (close)
اُردو
اور اہلِ نار اہلِ جنت کو آواز دیں گے کہ اس پانی میں سے ہمیں بھی کچھ عطا کرو یا اس رزق میں سے جو اللہ نے تمہیں عطا کیا ہے۔ وہ جواب دیں گے یقیناً اللہ نے یہ دونوں کافروں پر حرام کر دیئے ہیں۔
اُردو تفسیر صغیر
اور دوزخی لوگ جنتیوں کی طرف مخاطب ہو کر کہیں گے کہ ذرا کچھ پانی ہماری طرف بھی پھینکو یا جو کچھ تمہیں اللہ نے دیا ہے‘ اس میں سے ہمیں بھی کچھ دو (اس پر جنتی) کہیں گے اللہ نے یہ دونوں چیزیں کافروں پر حرام کر دی ہیں۔
Français
Et les habitants du Feu crieront aux habitants du Paradis : « Versez sur nous un peu d’eau ou donnez-nous un peu de la provision qu'Allāh vous a accordée. » Ils répondront : « En vérité, Allāh a interdit les deux aux mécréants –
Español
Y los moradores del Fuego gritarán a los moradores del Cielo: “Verted sobre nosotros un poco de agua o algo de lo que Al-lah os ha proporcionado”. Responderán: “En verdad, Al-lah ha prohibido ambas cosas a los incrédulos”.
Deutsch
Und die Bewohner des Feuers werden den Bewohnern des Himmels zurufen: "Schüttet etwas Wasser auf uns aus oder etwas von dem, was Allah euch gegeben hat." Sie werden sprechen: "Fürwahr, Allah hat beides verwehrt für die Ungläubigen,
الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَہۡوًا وَّ لَعِبًا وَّ غَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا ۚ فَالۡیَوۡمَ نَنۡسٰہُمۡ کَمَا نَسُوۡا لِقَآءَ یَوۡمِہِمۡ ہٰذَا ۙ وَ مَا کَانُوۡا بِاٰیٰتِنَا یَجۡحَدُوۡنَ ﴿۵۲﴾
ٱلَّذِينَ ٱتَّخَذُواْ دِينَهُمۡ لَهۡوٗا وَلَعِبٗا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ فَٱلۡيَوۡمَ نَنسَىٰهُمۡ كَمَا نَسُواْ لِقَآءَ يَوۡمِهِمۡ هَٰذَا وَمَا كَانُواْ بِـَٔايَٰتِنَا يَجۡحَدُونَ
English
‘Those who took their religion for a pastime and a sport, and whom the life of the world beguiled.’ This day, then, shall We forget them as they forgot the meeting of this day of theirs, and as they used to deny Our Signs.
English Short Commentary
[a]Those who took their religion for a pastime and a sport,[982] and whom the life of the world beguiled.’ This day, then, shall [b]We forget them as they forgot the meeting of this day of theirs, and as they persisted in denying Our Signs.
982. The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him. (close)
English Five Volume Commentary
[a]‘Those who took their religion for a pastime and a sport, and whom the life of the world beguiled.’ This day, [b]then, shall We forget them as they forgot the meeting of this day of theirs, and as they used to deny Our Signs.[951]
951. Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord. (close)
اُردو
(اُن پر) جنہوں نے اپنے دین کو لغویات اور کھیل کود بنا رکھا تھا اور انہیں دنیا کی زندگی نے دھوکہ میں مبتلا کر دیا۔ پس آج کے دن ہم بھی انہیں اسی طرح بُھلا دیں گے جیسے وہ اپنے اس دن کی ملاقات کو بھلا بیٹھے تھے اور بسبب اس کے کہ وہ ہماری آیات کا انکار کیا کرتے تھے۔
اُردو تفسیر صغیر
(ایسے کافر) جنہوں نے اپنے دین کو ہنسی اور کھیل بنا رکھا تھا اور دنیوی زندگی نے انہیں دھوکا میں ڈال رکھا تھا پس آج (خدا ان سے کہتا ہے کہ) ہم بھی ان کو چھوڑ دیں گے جس طرح انہوں نے اپنے اس دن کے ملنے (کے خیال) کو بالکل چھوڑ رکھا تھا‘ اور بوجہ اس کے کہ وہ ہماری آیتوں کا بضد انکار کرتے تھے۔
Français
Ceux qui prirent leur religion pour un amusement et un jeu, et qui furent trompés par la vie terrestre. »Donc aujourd’hui, Nous les oublierons, tout comme ils oublièrent la rencontre de leur jour que voici et tout comme ils reniaient Nos Signes.
Español
“Quienes tomaron su religión como juego y pasatiempo, y fueron seducidos por la vida de este mundo”. Este día, pues, los olvidaremos como ellos olvidaron el encuentro de este día suyo, y por negar Nuestros Signos.
Deutsch
die ihren Glauben als einen Zeitvertreib und ein Spiel nahmen und die das irdische Leben betörte." An diesem Tage nun werden Wir sie vergessen, wie sie die Begegnung an diesem ihren Tage vergaßen und wie sie Unsere Zeichen zu leugnen pflegten.
وَ لَقَدۡ جِئۡنٰہُمۡ بِکِتٰبٍ فَصَّلۡنٰہُ عَلٰی عِلۡمٍ ہُدًی وَّ رَحۡمَۃً لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۵۳﴾
وَلَقَدۡ جِئۡنَٰهُم بِكِتَٰبٖ فَصَّلۡنَٰهُ عَلَىٰ عِلۡمٍ هُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ
English
And surely We have brought them a Book which We have expounded with knowledge, a guidance and a mercy for a people who believe.
English Short Commentary
And surely [c]We have brought them a Book which We have expounded with knowledge, a guidance and a mercy for a people who believe.
English Five Volume Commentary
And surely [a]We have brought them a Book which We have expounded with knowledge, a guidance and a mercy for a people who believe.[952]
952. Commentary:
The Book referred to in this verse is the Quran. It embodies three distinct things:
(1) "Knowledge" essential for recognizing and knowing God;
(2) "Guidance" properly to discharge the duties due to God and to observe the rights of man; and
(3) "God’s mercy" descending on the Faithful. (close)
اُردو
اور ہم یقیناً ان کے پاس ایک ایسی کتاب لائے تھے جسے ہم نے علم کی بنا پر تفصیل سے پیش کیا تھا۔ وہ ہدایت تھی اور رحمت تھی ان لوگوں کے لئے جو ایمان لے آتے ہیں۔
اُردو تفسیر صغیر
اور ہم نے ان کو ایک عظیم الشان کتاب دی ہے جسے ہم نے علم کی بنا پر خوب کھول کر بیان کیا ہے (اس حال میں کہ) وہ مومن لوگوں کے لئے ہدایت اور رحمت ہے۔
Français
Et assurément, Nous leur avons apporté un Livre que Nous avons expliqué avec connaissance, comme une gouverne et une miséricorde pour un peuple qui croit.
Español
Ciertamente les trajimos un Libro que les expusimos con conocimiento; una guía y una misericordia para las gentes que creen.
Deutsch
Und fürwahr, Wir haben ihnen ein Buch gebracht, das Wir mit Wissen darlegten, als eine Richtschnur und eine Barmherzigkeit für Leute, die da glauben.
ہَلۡ یَنۡظُرُوۡنَ اِلَّا تَاۡوِیۡلَہٗ ؕ یَوۡمَ یَاۡتِیۡ تَاۡوِیۡلُہٗ یَقُوۡلُ الَّذِیۡنَ نَسُوۡہُ مِنۡ قَبۡلُ قَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِالۡحَقِّ ۚ فَہَلۡ لَّنَا مِنۡ شُفَعَآءَ فَیَشۡفَعُوۡا لَنَاۤ اَوۡ نُرَدُّ فَنَعۡمَلَ غَیۡرَ الَّذِیۡ کُنَّا نَعۡمَلُ ؕ قَدۡ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَ ضَلَّ عَنۡہُمۡ مَّا کَانُوۡا یَفۡتَرُوۡنَ ﴿٪۵۴﴾
هَلۡ يَنظُرُونَ إِلَّا تَأۡوِيلَهُۥۚ يَوۡمَ يَأۡتِي تَأۡوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبۡلُ قَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِٱلۡحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشۡفَعُواْ لَنَآ أَوۡ نُرَدُّ فَنَعۡمَلَ غَيۡرَ ٱلَّذِي كُنَّا نَعۡمَلُۚ قَدۡ خَسِرُوٓاْ أَنفُسَهُمۡ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
English
Do they wait only for the fulfilment of warnings thereof? On the day when the fulfilment thereof shall come, those who had forgotten it before shall say, ‘The Messengers of our Lord did indeed bring the truth. Have we then any intercessors to intercede for us? Or could we be sent back so that we might do deeds other than that which we used to do?’ They have indeed ruined their souls and that which they used to fabricate has failed them.
English Short Commentary
[d]Do they wait only for the fulfilment[983] of warnings thereof? On the day when the fulfilment thereof shall come, those who had forgotten it before shall say, ‘The Messengers of our Lord did indeed bring the Truth. Have we then any intercessors to intercede for us? Or [a]could we be sent back so that we might do good deeds other than that which we used to do?’ They have indeed ruined their souls and that which they used to fabricate has failed them.
983. For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also 372. (close)
English Five Volume Commentary
[b]Do they wait only for the fulfilment of warnings thereof? On the day when the fulfillment thereof shall come, those who had forgotten it before shall say, ‘The Messengers of our Lord did indeed bring the truth. Have we then any intercessors to intercede for us? Or [c]could we be sent back so that we might do deeds other than that which we used to do?’ They have indeed ruined their souls and that which they used to fabricate has failed them.[953]
953. Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them? (close)
اُردو
کیا وہ صرف اس کی تعبیر کا انتظار کر رہے ہیں۔ جس دن اس کی تعبیر آ جائے گی تو وہ لوگ جو اس سے پہلے اس (کتاب) کو بُھلا بیٹھے تھے کہیں گے کہ یقیناً ہمارے ربّ کے رسول حق کے ساتھ آئے تھے۔ پس کیا کوئی ہماری شفاعت کرنے والے ہیں تو ہماری شفاعت کریں یا پھر ہمیں واپس لوٹا دیا جائے تو ہم ان کاموں کی بجائے کچھ اور کام کریں گے جو ہم کیا کرتے تھے۔ یقیناً انہوں نے اپنے آپ کو گھاٹے میں ڈال دیا اور جو بھی وہ افترا کیا کرتے تھے ان سے کھویا گیا۔
اُردو تفسیر صغیر
کیا (آج) یہ لوگ اس کتاب کی (مذکورہ باتوں کی) حقیقت (کے کھلنے) کا انتظار کر رہے ہیں جس دن اس کی حقیقت واضح ہو جائے گی۔ وہ لوگ جنہوں نے (اس سے) پہلے اس کو ترک کر دیا تھا‘ کہیں گے ہمارے رب کے رسول جو کچھ کہتے تھے سچ کہتے تھے پس کیا ہمارے کوئی شفیع ہیں جو ہماری شفاعت کریں یا (کیا ممکن ہے کہ) ہمیں پھر دنیا میں لوٹا دیا جائے تو ہم جو کچھ (برے) عمل کرتے تھے ان کی جگہ دوسرے (نیک) عمل کرنے لگ جائیں وہ لوگ (جن کا اوپر ذکر ہو چکا ہے) یقیناً گھاٹے میں پڑ گئے ہیں (اور اپنی جانوں کو بھی انہوں نے گھاٹے میں ڈال دیا) اور جو باتیں وہ اپنے دل سے بنا کر کہا کرتے تھے (آج) ان سے کھوئی گئیں۔
Français
N’attendent-ils que l’accomplissement des avertissements qui s’y trouvent ? Au jour où l’accomplissement aura lieu, ceux qui l’avaient oublié auparavant diront : « Les Messagers de notre Seigneur ont bien apporté la vérité. Aurons-nous des médiateurs pour intercéder en notre faveur ? Où pourrons-nous être renvoyés sur la terre afin que nous fassions des œuvres autres que celles que nous faisions ? » Ils ont causé leur propre perte et ce qu’ils inventaient ne leur a été d’aucun recours.
Español
¿Esperan acaso sólo el cumplimiento de sus advertencias? El día en el que venga su cumplimiento, los que lo hayan olvidado dirán: “En verdad los Mensajeros de Nuestro Señor trajeron la verdad. ¿Tendremos algún mediador que interceda por nosotros? O ¿no podríamos ser devueltos para que realizáramos acciones distintas a las que hicimos?”. En verdad han arruinado sus almas y lo que maquinaron les ha fallado.
Deutsch
Warten sie auf etwas denn seine Erfüllung? An dem Tage, da seine Erfüllung kommt, werden jene, die es vordem vergessen hatten, sagen: "Die Gesandten unseres Herrn haben in der Tat die Wahrheit gebracht. Haben wir wohl Fürsprecher, die für uns Fürsprache einlegen? Oder könnten wir zurückgeschickt werden, auf dass wir anderes tun möchten, als wir zu tun pflegten?" Sie haben ihre Seelen zugrunde gerichtet, und das, was sie zu erdichten gewohnt waren, hat sie im Stich gelassen.
اِنَّ رَبَّکُمُ اللّٰہُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ فِیۡ سِتَّۃِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ ۟ یُغۡشِی الَّیۡلَ النَّہَارَ یَطۡلُبُہٗ حَثِیۡثًا ۙ وَّ الشَّمۡسَ وَ الۡقَمَرَ وَ النُّجُوۡمَ مُسَخَّرٰتٍۭ بِاَمۡرِہٖ ؕ اَلَا لَہُ الۡخَلۡقُ وَ الۡاَمۡرُ ؕ تَبٰرَکَ اللّٰہُ رَبُّ الۡعٰلَمِیۡنَ ﴿۵۵﴾
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَ يَطۡلُبُهُۥ حَثِيثٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتِۭ بِأَمۡرِهِۦٓۗ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ
English
Surely, your Lord is Allah Who created the heavens and the earth in six periods; then He settled Himself on the Throne. He makes the night cover the day, which pursues it swiftly. And He created the sun and the moon and the stars, all made subservient by His command. Verily, His is the creation and the command. Blessed is Allah, the Lord of the worlds.
English Short Commentary
Surely, your Lord is Allah, Who [b]created the heavens and the earth in six periods,[984] then He settled[985] Himself firmly on the Throne.[986] He makes the night [a]cover the day, which it pursues swiftly. And He created the sun and the moon and the stars—all made subservient by His command.[987] Verily, His is the creation and the command. Blessed is Allah, the Lord of the worlds.
984. Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the heavens and the earth was completed. God brings about different changes in different periods, some taking a thousand years, others fifty thousand years and yet others even a longer period. All that we can say is that the creation of the heavens and the earth took six long cycles to become perfect and complete. (close)
986. ‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that after the creation of the physical universe the transcendent attributes of God and His attributes of similitude came into operation and all the affairs of the world began to be conducted through the set laws of nature and became in perfect working order. See also 'The Larger Edition of the Commentary,' pp. 973-976. (close)
987. The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws. (close)
English Five Volume Commentary
Surely, [a]your Lord is Allah Who created the heavens and the earth in six days; then He settled Himself on the Throne. [b]He makes the night cover the day, which pursues it swiftly. And He created the sun and the moon and the stars, all made subservient by His command. Verily, His is the creation and the command. Blessed is Allah, the Lord of the worlds.[954]
954. Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with. (close)
اُردو
یقیناً تمہارا ربّ وہ اللہ ہے جس نے آسمانوں اور زمین کو چھ دنوں میں پیدا کیا پھر اس نے عرش پر قرار پکڑا۔ وہ رات سے دن کو ڈھانپ دیتا ہے جبکہ وہ اُسے جلد طلب کر رہا ہوتا ہے۔ اور سورج اور چاند اور ستارے (پیدا کئے) جو اس کے حکم سے مسخر کئے گئے ہیں۔ خبردار! پیدا کرنا بھی اسی کا کام ہے اور حکومت بھی۔ بس ایک وہی اللہ برکت والا ثابت ہوا جو تمام جہانوں کا ربّ ہے۔
اُردو تفسیر صغیر
تمہارا رب یقیناً اللہ ہے جس نے آسمانوں اور زمین کو چھ وقتوں میں پیدا کیا ہے پھر (اس کے بعد) وہ (حکومت کے) تخت پر مضبوطی سے قائم ہو گیا وہ رات کو دن پر ڈھانکتا ہے‘ جو اسے جلدی سے پکڑنا چاہتی ہے اور سورج کو اور چاند کو اور ستاروں کو اس نے اس طرح پیدا کیا ہے کہ وہ سب اس کے حکم کے ماتحت (بغیر کسی تنخواہ کے انسان کے) کام کر رہے ہیں۔ سنو‘ پیدا کرنا بھی اسی کا کام ہے‘ اور قانون بنانا بھی (اسی کا کام ہے) اللہ بہت برکت والا ہے جو سارے جہانوں کا رب ہے۔
Français
Assurément votre Seigneur est Allāh, Qui a créé les cieux et la terre en six périodes ; ensuite Il S’est établi sur le Trône. Il fait la nuit couvrir le jour, qu’elle poursuit rapidement. Et Il a créé le soleil et la lune et les astres, tous subordonnés à Ses commandements. Attention ! C’est à Lui qu’appartiennent la création et le commandement. Béni est Allāh, le Seigneur des mondes.
Español
En verdad vuestro Señor es Al-lah, Quien creó los cielos y la tierra en seis períodos; a continuación se instaló en el Trono. Él hace que la noche cubra al día, que la sigue rápidamente. Y Él creó el sol, la luna y las estrellas todos ellos sometidos a Su mandato. Suyos son, en verdad, la creación y el mandato. ¡Bendito sea Al-lah, el Señor de los mundos!
Deutsch
Siehe, euer Herr ist Allah, Der in sechs Zeiten die Himmel und die Erde erschuf; dann setzte Er Sich auf den Thron. Er lässt die Nacht den Tag verhüllen, der ihr eilends folgt. Und (erschuf) die Sonne und den Mond und die Sterne, Seinem Gesetz dienstbar. Wahrlich, Sein ist die Schöpfung und das Gesetz! Segensreich ist Allah, der Herr der Welten.
اُدۡعُوۡا رَبَّکُمۡ تَضَرُّعًا وَّ خُفۡیَۃً ؕ اِنَّہٗ لَا یُحِبُّ الۡمُعۡتَدِیۡنَ ﴿ۚ۵۶﴾
ٱدۡعُواْ رَبَّكُمۡ تَضَرُّعٗا وَخُفۡيَةًۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ
English
Call upon your Lord in humility and in secret. Surely, He does not love the transgressors.
English Short Commentary
[b]Call upon your Lord humbly and in secret. Surely, He does not love the transgressors.
English Five Volume Commentary
[a]Call upon your Lord in humility and in secret. Surely, He does not love the transgressors.[955]
955. Commentary:
For an explanation of the words, in humility and in secret, see 6:64. (close)
اُردو
اپنے ربّ کو عاجزی کے ساتھ اور مخفی طور پر پکارتے رہو۔ یقیناً وہ حد سے تجاوز کرنے والوں کو پسند نہیں کرتا۔
اُردو تفسیر صغیر
تم اپنے رب کو گڑگڑا کر بھی اور چپکے چپکے بھی پکارو‘ یقیناً وہ حد سے گزرنے والوں کو پسند نہیں کرتا۔
Français
Invoquez votre Seigneur avec humilité et en secret. Assurément, Il n’aime pas les transgresseurs.
Español
Invocad a vuestro Señor con humildad y en secreto. En verdad, Él no ama a los transgresores.
Deutsch
Rufet zu eurem Herrn in Demut und im verborgenen. Wahrlich, Er liebt die Übertreter nicht.
وَ لَا تُفۡسِدُوۡا فِی الۡاَرۡضِ بَعۡدَ اِصۡلَاحِہَا وَ ادۡعُوۡہُ خَوۡفًا وَّ طَمَعًا ؕ اِنَّ رَحۡمَتَ اللّٰہِ قَرِیۡبٌ مِّنَ الۡمُحۡسِنِیۡنَ ﴿۵۷﴾
وَلَا تُفۡسِدُواْ فِي ٱلۡأَرۡضِ بَعۡدَ إِصۡلَٰحِهَا وَٱدۡعُوهُ خَوۡفٗا وَطَمَعًاۚ إِنَّ رَحۡمَتَ ٱللَّهِ قَرِيبٞ مِّنَ ٱلۡمُحۡسِنِينَ
English
And create not disorder in the earth after it has been set in order, and call upon Him in fear and hope. Surely, the mercy of Allah is nigh unto those who do good.
English Short Commentary
And create not disorder in the earth after it has been set in order,[988] and [c]call upon Him in fear and hope. Surely, the mercy of Allah is nigh unto those who do good.[989]
988. The expression means that before the revelation of the Qur’an the disbelievers had some excuse for leading unrighteous lives; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word Islah (order) refers to the good and ordered life that came into being with the revelation of the Qur’an and the advent of the Holy Prophet. (close)
989. Muhsin signifies "one who strives to be perfect in good deeds." A famous saying of the Holy Prophet describes the Muhsin as one who does a good deed as if he is actually seeing God or that at least God is seeing him (Bukhari & Muslim). (close)
English Five Volume Commentary
And create not disorder in the earth after it has been set in order, and [b]call upon Him in fear and hope. Surely, the mercy of Allah is nigh unto those who do good.[956]
956. Commentary:
The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word اصلاح (order) refers to the good and ordered life that has come into being on account of the revelation of the Quran and the advent of the Holy Prophet.
The words, call upon Him in fear and hope, strike the golden mean. Some religions lay undue stress on fear, while others dangle before everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both fearing and hopeful. A true Muslim is the most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God’s mercy. But at the same time he is full of hope. He has faith in the all-embracing mercy of God. Thus, it is a true Muslim alone who can keep the right balance between fear and hope, which are the two important component parts of perfect faith necessary for perfect actions.
The words, the mercy of Allah is nigh unto those who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted, and the mercy of God comes only to the محسنین (those who do good). A believer, therefore, should try to become a muhsin in the true sense of the word, so that his prayers may be accepted. But it should be remembered that a محسن is not an ordinary doer of good. The word signifies "one who strives to be perfect in his deeds". A saying of the Holy Prophet describes a محسن as one who does a good deed as if he were actually seeing God or that at least God was seeing him. (close)
اُردو
اور زمین میں اس کی اصلاح کے بعد فساد نہ پھیلاؤ اور اُسے خوف اور طمع کے ساتھ پکارتے رہو۔ یقیناً اللہ کی رحمت احسان کرنے والوں کے قریب رہتی ہے۔
اُردو تفسیر صغیر
اور زمین میں اس کی اصلاح کے بعد فساد نہ کرو اور اس (خدا) کو خوف اور طمع کے ساتھ پکارو‘ اللہ کی رحمت یقیناً محسنوں کے قریب ہے۔
Français
Et ne fomentez pas le désordre sur la terre après qu’elle aura été mise en ordre, et invoquez-Le avec crainte et espoir. Assurément, la miséricorde d’Allāh est proche de ceux qui font le bien.
Español
Y no creéis el desorden en la tierra después de haber sido puesta en orden; mas invocadle en el temor y en la esperanza. En verdad, la misericordia de Al-lah está cerca de quienes hacen el bien.
Deutsch
Und stiftet nicht Unfrieden auf Erden, nach ihrer Befriedung, und rufet Ihn an in Furcht und Hoffnung. Wahrlich, Allahs Barmherzigkeit ist nahe denen, die Gutes tun.