وَمَثَلُ الَّذِیۡنَ کَفَرُوۡا کَمَثَلِ الَّذِیۡ یَنۡعِقُ بِمَا لَا یَسۡمَعُ اِلَّا دُعَآءً وَّنِدَآءً ۚ صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَعۡقِلُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

And the case of those who disbelieve is like the case of one who shouts to that which hears nothing but a call and a cry. They are deaf, dumb, and blind — so they do not understand.

3:194

رَّبَّنَاۤ اِنَّنَا سَمِعۡنَا مُنَادِیًا یُّنَادِیۡ لِلۡاِیۡمٰنِ اَنۡ اٰمِنُوۡا بِرَبِّکُمۡ فَاٰمَنَّا ۚ رَبَّنَا فَاغۡفِرۡ لَنَا ذُنُوۡبَنَا وَکَفِّرۡ عَنَّا سَیِّاٰتِنَا وَتَوَفَّنَا مَعَ الۡاَبۡرَارِ

English - Hazrat Molavi Sher Ali ^ra

“Our Lord, we have heard a Crier calling us unto faith, ‘Believe ye in your Lord,’ and we have believed. Our Lord, forgive us, therefore, our errors and remove from us our evils, and in death number us with the righteous.

5:59

وَاِذَا نَادَیۡتُمۡ اِلَی الصَّلٰوۃِ اتَّخَذُوۡہَا ہُزُوًا وَّلَعِبًا ۚ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

And who, when you call people to Prayer, take it as jest and sport. That is because they are a people who do not understand.

7:23

فَدَلّٰٮہُمَا بِغُرُوۡرٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَۃَ بَدَتۡ لَہُمَا سَوۡءٰتُہُمَا وَطَفِقَا یَخۡصِفَانِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ۖ وَنَادٰٮہُمَا رَبُّہُمَاۤ اَلَمۡ اَنۡہَکُمَا عَنۡ تِلۡکُمَا الشَّجَرَۃِ وَاَقُل لَّکُمَاۤ اِنَّ الشَّیۡطٰنَ لَکُمَا عَدُوٌّ مُّبِیۡنٌ

English - Hazrat Molavi Sher Ali ^ra

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?’

اردو تفسیرِ 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[1] کے سامانوں کو اپنے اوپر چمٹانے۔ اور ان دونوں کو ان کے رب نے بلایا[2]۔ (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۔

English - Short Commentary Translation

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?’

English - Five Volume Translation

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]

2:37; 20:122.

2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.

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 Prophet tells 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.

English - Five Volume Commentary ^*

Cross Refs:

2:37; 20:122.

2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.

924

Important Words:

Commentary:

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.

7:44

وَنَزَعۡنَا مَا فِیۡ صُدُوۡرِہِمۡ مِّنۡ غِلٍّ تَجۡرِیۡ مِنۡ تَحۡتِہِمُ الۡاَنۡہٰرُ ۖ وَقَالُوا الۡحَمۡدُ لِلّٰہِ الَّذِیۡ ہَدٰٮنَا لِہٰذَا وَمَا کُنَّا لِنَہۡتَدِیَ لَوۡلَاۤ اَنۡ ہَدٰٮنَا اللّٰہُ ۖ لَقَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِالۡحَقِّ ۖ وَنُوۡدُوۡۤا اَنۡ تِلۡکُمُ الۡجَنَّۃُ اُوۡرِثۡتُمُوۡہَا بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

And We shall remove whatever rancour may be in their hearts. Beneath them shall flow rivers. And they shall say, ‘All praise belongs to Allah Who has guided us to this. And we could not have found guidance, if Allah had not guided us. The Messengers of our Lord did indeed bring the truth.’ And it shall be proclaimed unto them: ‘This is the Heaven which you have been given for an inheritance as a reward for what you used to do.’

English - Five Volume Translation

And [a]We shall remove whatever rancour may be in their hearts. [b]Beneath them shall flow rivers. And they shall say, [c]‘All praise belongs to Allah Who has guided us to this. And we could not have found guidance, if Allah had not guided us. The Messengers of our Lord did indeed bring the truth.’ And it shall be proclaimed unto them: ‘This is the Heaven which you have been given for an inheritance as a reward for what you used to do.’[943]

7:45

وَنَادٰۤی اَصۡحٰبُ الۡجَنَّۃِ اَصۡحٰبَ النَّارِ اَنۡ قَدۡ وَجَدۡنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَہَلۡ وَجَدتُّمۡ مَّا وَعَدَ رَبُّکُمۡ حَقًّا ۖ قَالُوۡا نَعَمۡ ۚ فَاَذَّنَ مُؤَذِّنٌۢ بَیۡنَہُمۡ اَنۡ لَّعۡنَۃُ اللّٰہِ عَلَی الظّٰلِمِیۡنَ

English - Hazrat Molavi Sher Ali ^ra

And the inmates of Heaven will call out to the inmates of Hell: ‘We have indeed found what our Lord promised us to be true. Have you too found what your Lord promised you to be true?’ They shall say: ‘Yes’. Then a proclaimer shall proclaim between them saying, ‘The curse of Allah is on the wrongdoers —

7:47

وَبَیۡنَہُمَا حِجَابٌ ۚ وَعَلَی الۡاَعۡرَافِ رِجَالٌ یَّعۡرِفُوۡنَ کُلًّۢا بِسِیۡمٰٮہُمۡ ۚ وَنَادَوۡا اَصۡحٰبَ الۡجَنَّۃِ اَنۡ سَلٰمٌ عَلَیۡکُمۡ ۚ لَمۡ یَدۡخُلُوۡہَا وَہُمۡ یَطۡمَعُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

And between the two there shall be a partition, and on the elevated places there shall be men who will know all by their marks. And they will call out to the people of Heaven: ‘Peace be on you.’ These will not have yet entered it although they will be hoping to do so.

English - Five Volume Translation

And between the two there shall be a partition, and on the elevated places there shall be men who will know all by their marks. And they will call out to the people of Heaven. ‘Peace be on you.’ These will not have yet entered it although they will be hoping to do so.[946]

Important Words:

اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).

Commentary:

It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.

The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.

It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.

English - Five Volume Commentary ^*

946

Important Words:

Commentary:

7:49

وَنَادٰۤی اَصۡحٰبُ الۡاَعۡرَافِ رِجَالًا یَّعۡرِفُوۡنَہُمۡ بِسِیۡمٰٮہُمۡ قَالُوۡا مَاۤ اَغۡنٰی عَنۡکُمۡ جَمۡعُکُمۡ وَمَا کُنۡتُمۡ تَسۡتَکۡبِرُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

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.

7:51

وَنَادٰۤی اَصۡحٰبُ النَّارِ اَصۡحٰبَ الۡجَنَّۃِ اَنۡ اَفِیۡضُوۡا عَلَیۡنَا مِنَ الۡمَآءِ اَوۡ مِمَّا رَزَقَکُمُ اللّٰہُ ۚ قَالُوۡۤا اِنَّ اللّٰہَ حَرَّمَہُمَا عَلَی الۡکٰفِرِیۡنَ

English - Hazrat Molavi Sher Ali ^ra

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 —

11:43

وَہِیَ تَجۡرِیۡ بِہِمۡ فِیۡ مَوۡجٍ کَالۡجِبَالِ وَنَادٰی نُوۡحُۨ ابۡنَہٗ وَکَانَ فِیۡ مَعۡزِلٍ یّٰبُنَیَّ ارۡکَبۡ مَّعَنَا وَلَا تَکُنۡ مَّعَ الۡکٰفِرِیۡنَ

English - Hazrat Molavi Sher Ali ^ra

And it moved along with them on waves like mountains. And Noah cried unto his son, while he was keeping apart, ‘O my son, embark with us and be not with the disbelievers.’

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