Do the unbelievers think they can make My own creatures their protectors against Me? We have prepared Hell for the hospitality of infidels.
Do the disbelievers assume that they will be able to choose My bondmen as supporters other than Me? Indeed We have prepared hell to welcome the disbelievers.
What, do the unbelievers reckon that they may take My servants as friends, apart from Me? We have prepared Gehenna for the unbelievers' hospitality.
Do they who are bent on denying the truth think, perchance, that they could take [any of] My creatures for protectors against Me? Verily, We have readied hell to welcome all who [thus] deny the truth!
Deem then those who disbelieve that they may take My bondmen, instead of Me, as patrons! Verily We have gotten ready the Hell for the infidels as an entertainment.
Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).
Do those who disbelieve think that they can take My servants for masters instead of Me? We have prepared Hell for the hospitality of the faithless.
Do the unbelievers, then, believe that they can take any of My creatures as their guardians beside Me? Verily We have prepared Hell to welcome the unbelievers.
Do then those who disbelieved think that they can take My servants as Awliya' [protectors] besides Me Verily, We have prepared Hell as an entertainment for the disbelievers.
Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.
Do the faithless suppose that they have taken My servants for guardians in My stead? Indeed, We have prepared hell for the hospitality of the faithless.
Do the unbelievers think that they can take My worshipers as guides other than Me? We have prepared Gehenna to be the hospitality of the unbelievers.
Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.
Do the unbelievers think they can make My servants as their guardians instead of Me? We have prepared hell as a dwelling place for the disbelievers.
What! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers.
Afa<u>h</u>asiba alla<u>th</u>eena kafaroo an yattakhi<u>th</u>oo AAib<u>a</u>dee min doonee awliy<u>a</u>a inn<u>a</u> aAAtadn<u>a</u> jahannama lilk<u>a</u>fireena nuzul<u>a</u><b>n</b>
Do those who deny the truth, think that they can make My servants patrons instead of Me? We have reserved Hell as a lodging for those who deny the truth.
Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.
أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَٰفِرِينَ نُزُلًا
So did those who disbelieved in Allah think to make My servants among the angels, messengers and satans, gods besides me? I have prepared Hellfire as a residing place for the disbelievers.
So did those who disbelieved in Allah think to make My servants among the angels, messengers and satans, gods besides me? I have prepared Hellfire as a residing place for the disbelievers.
<p>Commentary</p><p>According to Tafsir al-Bahr al-Muhit, in the first verse (102): أَفَحَسِبَ الَّذِينَ كَفَرُ‌وا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ (Do, then, the disbelievers deem that they take My servants as patrons beside Me?), there is an elision (حذف hadhf) in the text at this place, that is: فیجد بھم وینتفعون بذلک الاتخاذ As such, it would mean: 'Do these disbelieving people who have taken My servants - instead of Me - as the objects of their worship and the dispensers of their matters and problems think that this make-shift arrangement made by them would bring them some benefit and they would enjoy it?' This is a form of interrogative meant for negation or disapproval. In short, it means that such thinking is wrong, a mark of ignorance.</p><p>The word: عبادی (` ibadi: My servants) used here means angels, and the particular prophets whom the people of the world worshiped taking them as partners in the pristine divinity of Allah - as Sayyidna ` Uzair and Sayyidna Masih (علیہ السلام) . Those who worshiped angels were some Arabs. As for those who ascribed partners to Allah, the Jews and Christians both did it. The Jews did it in respect of Sayyidna ` Uzair (علیہ السلام) and the Christians, in respect of Sayyidna ` Isa (علیہ السلام) . Therefore, meant here by: الَّذِينَ كَفَرُ‌وا (al-ladhina kafaru: Those who disbelieved) in this verse are these very groups of disbelievers. Some commentators have taken عبادی (` ibadi: My servants) at this place to mean shaitans. In that case, الَّذِينَ كَفَرُ‌وا (those who disbelieved) would mean disbelievers who worship the Jinn and shaitans. Some other commentators have taken is? عبادی (` ibadi: My servants) at this place in the general sense of something created, under mastery, which becomes inclusive of all false objects of worship, idols, fire and stars. Maulana Ashraf ` Ali Thanavi (رح) has referred to this aspect in the Summary of his Tafsir Bayan al-Qur’ an while explaining servants as subjects. However, the first explanation given above has been rated as weightier in al-Bahr al-Muhit and other Tafsirs. Allah knows best.</p><p>The word: أَوْلِيَاءَ (awliya' ) is the plural of وَلِی (waliyy). This word is used in the Arabic language to carry several meanings. At this place, it means one who gets things done, resolves matters, fulfills needs - which is the particular attribute of the true object of worship. The purpose thereby is to take them as objects of worship.</p>
CommentaryAccording to Tafsir al-Bahr al-Muhit, in the first verse (102): أَفَحَسِبَ الَّذِينَ كَفَرُ‌وا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ (Do, then, the disbelievers deem that they take My servants as patrons beside Me?), there is an elision (حذف hadhf) in the text at this place, that is: فیجد بھم وینتفعون بذلک الاتخاذ As such, it would mean: 'Do these disbelieving people who have taken My servants - instead of Me - as the objects of their worship and the dispensers of their matters and problems think that this make-shift arrangement made by them would bring them some benefit and they would enjoy it?' This is a form of interrogative meant for negation or disapproval. In short, it means that such thinking is wrong, a mark of ignorance.The word: عبادی (` ibadi: My servants) used here means angels, and the particular prophets whom the people of the world worshiped taking them as partners in the pristine divinity of Allah - as Sayyidna ` Uzair and Sayyidna Masih (علیہ السلام) . Those who worshiped angels were some Arabs. As for those who ascribed partners to Allah, the Jews and Christians both did it. The Jews did it in respect of Sayyidna ` Uzair (علیہ السلام) and the Christians, in respect of Sayyidna ` Isa (علیہ السلام) . Therefore, meant here by: الَّذِينَ كَفَرُ‌وا (al-ladhina kafaru: Those who disbelieved) in this verse are these very groups of disbelievers. Some commentators have taken عبادی (` ibadi: My servants) at this place to mean shaitans. In that case, الَّذِينَ كَفَرُ‌وا (those who disbelieved) would mean disbelievers who worship the Jinn and shaitans. Some other commentators have taken is? عبادی (` ibadi: My servants) at this place in the general sense of something created, under mastery, which becomes inclusive of all false objects of worship, idols, fire and stars. Maulana Ashraf ` Ali Thanavi (رح) has referred to this aspect in the Summary of his Tafsir Bayan al-Qur’ an while explaining servants as subjects. However, the first explanation given above has been rated as weightier in al-Bahr al-Muhit and other Tafsirs. Allah knows best.The word: أَوْلِيَاءَ (awliya' ) is the plural of وَلِی (waliyy). This word is used in the Arabic language to carry several meanings. At this place, it means one who gets things done, resolves matters, fulfills needs - which is the particular attribute of the true object of worship. The purpose thereby is to take them as objects of worship.