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Maryamمريم

Tafsir al-Jalalayn

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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ كٓهيعٓصٓ

Kaaaf-Haa-Yaa-'Ayyyn-Saaad

Kaf, Ha, Ya, 'Ayn, Sad.

کہیٰعص

Tafsir al-Jalalayn

Kāf hā yā ‘ayn sād God knows best what He means by these letters.

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ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ

Zikru rahmati Rabbika 'abdahoo Zakariyya

[This is] a mention of the mercy of your Lord to His servant Zechariah

(یہ) تمہارے پروردگار کی مہربانی کا بیان (ہے جو اس نے) اپنے بندے زکریا پر (کی تھی)

Tafsir al-Jalalayn

This is a mention of your Lord’s mercy to His servant ‘abdahu a direct object of rahma ‘mercy’ Zachariah an explication of it the direct object

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إِذْ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيًّا

Iz naadaa Rabbahoo nidaaa'an khafiyyaa

When he called to his Lord a private supplication.

جب انہوں نے اپنے پروردگار کو دبی آواز سے پکارا

Tafsir al-Jalalayn

when idh is semantically connected to rahma ‘mercy’ he called out to his Lord a call entailing a supplication in secret in the middle of the night because this time of the night invites a faster response to one’s supplication.

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قَالَ رَبِّ إِنِّى وَهَنَ ٱلْعَظْمُ مِنِّى وَٱشْتَعَلَ ٱلرَّأْسُ شَيْبًا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا

Qaala Rabbi innee wahanal'azmu minnee washta'alar raasu shaibanw wa lam akum bidu'aaa'ika Rabbi shaqiyyaa

He said, "My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy.

(اور) کہا کہ اے میرے پروردگار میری ہڈیاں بڑھاپے کے سبب کمزور ہوگئی ہیں اور سر (ہے کہ) بڑھاپے (کی وجہ سے) شعلہ مارنے لگا ہے اور اے میرے پروردگار میں تجھ سے مانگ کر کبھی محروم نہیں رہا

Tafsir al-Jalalayn

He said ‘My Lord truly the bones all the bones within me have become feeble weak and my head is alight with grey hair shayban a specification derived from the subject of the verb in other words hoariness has spread throughout his hairs just as a spark of fire spreads through firewood and I wish to supplicate to you and I have never been in my supplications to You my Lord unsuccessful that is I have never been disappointed in the past so do not disappoint me in what follows.

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وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا

Wa innee khiftul mawaa liya minw waraaa'ee wa kaana tim ra atee 'aairan fahab lee mil ladunka waliyyaa

And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir

اور میں اپنے بعد اپنے بھائی بندوں سے ڈرتا ہوں اور میری بیوی بانجھ ہے تو مجھے اپنے پاس سے ایک وارث عطا فرما

Tafsir al-Jalalayn

And truly I fear my kinsfolk namely those who will succeed me as closest after me in kinship such as my paternal cousins after me that is after my death I fear for the religion lest they forsake it as You have witnessed in the case of the Children of Israel in the way that they changed their religion and my wife is barren she does not conceive. So grant me from Yourself a successor a son

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يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ وَٱجْعَلْهُ رَبِّ رَضِيًّا

Yarisunee wa yarisu min aali Ya'qoob, waj'alhu Rabbi radiyya

Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]."

جو میری اور اولاد یعقوب کی میراث کا مالک ہو۔ اور (اے) میرے پروردگار اس کو خوش اطوار بنائیو

Tafsir al-Jalalayn

who may inherit from me read yarithnī in apocopated form as a response to the imperative statement fa-hab lī ‘grant me’ or read yarithunī as an adjectival qualification of waliyyan ‘a successor’ and inherit also read in both ways mentioned from the House of Jacob my forefather inherit knowledge and prophethood and make him my Lord acceptable’ that is pleasing to you.

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يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا

Yaa Zakariyyaaa innaa nubashshiruka bighulaami nismuhoo Yahyaa lam naj'al lahoo min qablu samiyyaa

[He was told], "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name."

اے زکریا ہم تم کو ایک لڑکے کی بشارت دیتے ہیں جس کا نام یحییٰ ہے۔ اس سے پہلے ہم نے اس نام کا کوئی شخص پیدا نہیں کیا

Tafsir al-Jalalayn

God exalted be He in responding to his request for a son that will be the incarnation of His mercy says ‘O Zachariah! Indeed We give you good tidings of a boy who will inherit in the way that you have requested — whose name is John. Never before have We made anyone his namesake’ that is never has there been anyone with the name ‘John’.

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قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا

Qaala Rabbi annaa yakoonu lee ghulaamunw wa kaanatim ra atee aaqiranw wa qad balaghtu minal kibari 'itiyyaa

He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"

انہوں نے کہا پروردگار میرے ہاں کس طرح لڑکا ہوگا۔ جس حال میں میری بیوی بانجھ ہے اور میں بڑھاپے کی انتہا کو پہنچ گیا ہوں

Tafsir al-Jalalayn

He said ‘My Lord how shall I have a son when my wife is barren and I have reached infirm old age?’ ‘itiyyan derives from the verb ‘atā ‘it became withered’ in other words he had reached extreme old age 120 years; and his wife had reached the age of 98 ‘atiya in terms of its root derives from ‘utuwwun but the tā’ is vowelled as -ti- to soften it the first wāw vowel is changed into a yā’ to be in harmony with the –ti- vowelling while the second wāw letter is changed into a yā’ so that the previous yā’ can be assimilated with it.

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قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْـًٔا

Qaala kazaalika qaala Rabbuka huwa 'alaiya haiyinunw wa qad khalaqtuka min qablu wa lam taku shai'aa

[An angel] said, "Thus [it will be]; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.' "

حکم ہوا کہ اسی طرح (ہوگا) تمہارے پروردگار نے فرمایا ہے کہ مجھے یہ آسان ہے اور میں پہلے تم کو بھی تو پیدا کرچکا ہوں اور تم کچھ چیز نہ تھے

Tafsir al-Jalalayn

He said ‘It the matter in question of creating a boy from both of you shall be so! Your Lord says “It is easy for Me namely to restore your sexual potency and tear open your wife’s womb in preparation for conception for I certainly created you before when you were nothing”’ you were nothing before your created form became manifest. As God wished to manifest this great power He inspired him the form of the question in order for him to receive the response that will indicate it this power. And when his soul yearned for the prompt arrival of that whereof he had been given good tidings

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قَالَ رَبِّ ٱجْعَل لِّىٓ ءَايَةً قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٍ سَوِيًّا

Qaala Rabbij 'al leee Aayah; qaala Aayatuka allaa tukalliman naasa salaasa layaalin sawiyyaa

[Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."

کہا کہ پروردگار میرے لئے کوئی نشانی مقرر فرما۔ فرمایا نشانی یہ ہے کہ تم صحیح وسالم ہو کر تین (رات دن) لوگوں سے بات نہ کرسکو گے

Tafsir al-Jalalayn

He said ‘Lord appoint for me some sign’ namely some indication of my wife’s becoming pregnant. Said He ‘Your sign for this is that you shall not speak to people that is that you should refrain from speaking to them but not from speaking the remembrance of God exalted be He for three nights that is together with the days thereof as stated in sūrat Āl ‘Imrān ‘for three days’ Q. 341 while you are in sound health’ sawiyyan a circumstantial qualifier referring to the subject of the verb tukallima ‘you shall not speak’ in other words despite there being no defect in you.

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فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا

Fakharaja 'alaa qawmihee minal mihraabi fa-awhaaa ilaihim an sabbihoo bukratanw wa 'ashiyyaa

So he came out to his people from the prayer chamber and signaled to them to exalt [Allah] in the morning and afternoon.

پھر وہ (عبادت کے) حجرے سے نکل کر اپنی قوم کے پاس آئے تو ان سے اشارے سے کہا کہ صبح وشام (خدا کو) یاد کرتے رہو

Tafsir al-Jalalayn

So he emerged before his people from the sanctuary that is from the temple — they had been waiting for him to open it in order to perform their prayers therein after his command as was the custom — and signalled indicated to them ‘Make glorifications perform prayers at morning and evening’ at the beginning of the day and at its end as per usual. He then realised upon his being prevented from speaking to them that she was pregnant with John.

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يَٰيَحْيَىٰ خُذِ ٱلْكِتَٰبَ بِقُوَّةٍ وَءَاتَيْنَٰهُ ٱلْحُكْمَ صَبِيًّا

Yaa Yahyaa khuzil Kitaaba biquwwatinw wa aatainaahul hukma saiyyaa

[Allah] said, "O John, take the Scripture with determination." And We gave him judgement [while yet] a boy

اے یحییٰ (ہماری) کتاب کو زور سے پکڑے رہو۔ اور ہم نے ان کو لڑکپن میں دانائی عطا فرمائی تھی

Tafsir al-Jalalayn

And two years after his birth God exalted be He said to him ‘O John! Hold on to the Scripture namely the Torah firmly’ earnestly. And We gave him judgement prophethood while still a child a three-year old;

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وَحَنَانًا مِّن لَّدُنَّا وَزَكَوٰةً وَكَانَ تَقِيًّا

Wa hanaanam mil ladunnaa wa zakaatanw wa kaana taqiyyaa

And affection from Us and purity, and he was fearing of Allah

اور اپنے پاس شفقت اور پاکیزگی دی تھی۔ اور پرہیزگار تھے

Tafsir al-Jalalayn

and compassion a mercy for mankind from Us from Our presence and purity a charity for them and he was God-fearing — it is related that he never committed a sin nor contemplated committing one;

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وَبَرًّۢا بِوَٰلِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا

Wa barram biwaalidayhi wa lam yakum jabbaaran 'asiyyaa

And dutiful to his parents, and he was not a disobedient tyrant.

اور ماں باپ کے ساتھ نیکی کرنے والے تھے اور سرکش اور نافرمان نہیں تھے

Tafsir al-Jalalayn

and dutiful to his parents that is virtuous towards them. And he was not arrogant or rebellious disobedient to his Lord.

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وَسَلَٰمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

Wa salaamun 'alaihi yawma wulida wa yawma yamootu wa yawma yub'asu haiyaa

And peace be upon him the day he was born and the day he dies and the day he is raised alive.

اور جس دن وہ پیدا ہوئے اور جس دن وفات پائیں گے اور جس دن زندہ کرکے اٹھائے جائیں گے۔ ان پر سلام اور رحمت (ہے)

Tafsir al-Jalalayn

‘And peace from Us be upon him the day he was born and the day he dies and the day he shall be raised alive!’ that is on those fearful days in which he sees what he will never have seen before — in these he will be given security from fear.

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وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا

Wazkur fil Kitaabi Marya; izin tabazat min ahlihaa makaanan shariqyyaa

And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.

اور کتاب (قرآن) میں مریم کا بھی مذکور کرو، جب وہ اپنے لوگوں سے الگ ہو کر مشرق کی طرف چلی گئیں

Tafsir al-Jalalayn

And mention in the Book in the Qur’ān Mary that is mention her tale when she withdrew from her family to an easterly place that is when she secluded herself in a place on the east side of her home.

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فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

Fattakhazat min doonihim hijaaban fa arsalnaaa ilaihaa roohanaa fatamassala lahaa basharan sawiyyaa

And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man.

تو انہوں نے ان کی طرف سے پردہ کرلیا۔ (اس وقت) ہم نے ان کی طرف اپنا فرشتہ بھیجا۔ تو ان کے سامنے ٹھیک آدمی (کی شکل) بن گیا

Tafsir al-Jalalayn

Thus she veiled herself from them she draped herself in a veil to conceal herself while she washed her hair from lice or washed her clothes or cleansed herself from her menses; whereupon We sent to her Our Spirit Gabriel and he assumed before her after she donned her clothes the likeness of a well-proportioned human perfect in physical form.

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قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا

Qaalat inneee a'oozu bir Rahmaani minka in kunta taqiyyaa

She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah."

مریم بولیں کہ اگر تم پرہیزگار ہو تو میں تم سے خدا کی پناہ مانگتی ہوں

Tafsir al-Jalalayn

She said ‘Lo! I seek refuge in the Compassionate One from you! If you fear God’ and leave me alone on account of my invocation of refuge in God.

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قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًا زَكِيًّا

Qaala innamaa ana rasoolu Rabbiki li ahaba laki ghulaaman zakiyyaa

He said, "I am only the messenger of your Lord to give you [news of] a pure boy."

انہوں نے کہا کہ میں تو تمہارے پروردگار کا بھیجا ہوا (یعنی فرشتہ) ہوں (اور اس لئے آیا ہوں) کہ تمہیں پاکیزہ لڑکا بخشوں

Tafsir al-Jalalayn

He said ‘I am only a messenger of your Lord that I may give you a boy who shall be pure’ in his prophethood.

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قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيًّا

Qaalat anna yakoonu lee ghulaamunw wa lam yamsasnee bashrunw wa lam aku baghiyyaa

She said, "How can I have a boy while no man has touched me and I have not been unchaste?"

مریم نے کہا کہ میرے ہاں لڑکا کیونکر ہوگا مجھے کسی بشر نے چھوا تک نہیں اور میں بدکار بھی نہیں ہوں

Tafsir al-Jalalayn

She said ‘How shall I have a boy when no human being has ever touched me by way of conjugality neither have I been unchaste?’ neither have I been a fornicator.

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قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا وَكَانَ أَمْرًا مَّقْضِيًّا

Qaala kazaaliki qaala Rabbuki huwa 'alaiya yaiyimunw wa linaj 'alahooo Aayatal linnaasi wa rahmatam minnaa; wa kaana amram maqdiyyaa

He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "

(فرشتے نے) کہا کہ یونہی (ہوگا) تمہارے پروردگار نے فرمایا کہ یہ مجھے آسان ہے۔ اور (میں اسے اسی طریق پر پیدا کروں گا) تاکہ اس کو لوگوں کے لئے اپنی طرف سے نشانی اور (ذریعہٴ) رحمت اور (مہربانی) بناؤں اور یہ کام مقرر ہوچکا ہے

Tafsir al-Jalalayn

He said ‘It the matter in question of creating a boy from you without a father shall be so! Your Lord has said “It is easy for Me in other words by Gabriel’s breathing into you by My command so that you become pregnant with him — since what has been mentioned is meant as a reason the following statement is added as a supplement thereto and so that We may make him a sign for mankind of Our power and a mercy from Us to whoever believes in him. And it the creation of him is a thing already decreed”’ according to My knowledge. So Gabriel breathed into the opening of her shirt whereupon she sensed the formed foetus in her womb.

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فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًا قَصِيًّا

Fahamalat hu fantabazat bihee makaanan qasiyyaa

So she conceived him, and she withdrew with him to a remote place.

تو وہ اس (بچّے) کے ساتھ حاملہ ہوگئیں اور اسے لے کر ایک دور جگہ چلی گئیں

Tafsir al-Jalalayn

Thus she conceived him and then withdrew retreated with him to a distant place far from her family.

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فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَٰلَيْتَنِى مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

Fa ajaaa 'ahal makhaadu ilaa jiz'in nakhlati qaalat yaa laitanee mittu qabla haazaa wa kuntu nasyam mansiyyaa

And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."

پھر درد زہ ان کو کھجور کے تنے کی طرف لے آیا۔ کہنے لگیں کہ کاش میں اس سے پہلے مرچکتی اور بھولی بسری ہوگئی ہوتی

Tafsir al-Jalalayn

And the birth pangs the pains of childbirth brought her to the trunk of the palm-tree that she may support herself against it and then she gave birth the conception formation of the foetus and delivery all took place within one hour. She said ‘O yā is used to call attention to something would that I had died before this affair and become a forgotten thing beyond recall!’ a thing abandoned which no one knows or mentions.

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فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا

Fanaadaahaa min tahtihaan allaa tahzanee qad ja'ala Rabbuki tahtaki sariyyaa

But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream.

اس وقت ان کے نیچے کی جانب سے فرشتے نے ان کو آواز دی کہ غمناک نہ ہو تمہارے پروردگار نے تمہارے نیچے ایک چشمہ جاری کردیا ہے

Tafsir al-Jalalayn

Then he called her from below her namely Gabriel — for he was lower than her ‘Do not grieve. Your Lord has made below you a rivulet a river of water which had dried up.

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وَهُزِّىٓ إِلَيْكِ بِجِذْعِ ٱلنَّخْلَةِ تُسَٰقِطْ عَلَيْكِ رُطَبًا جَنِيًّا

Wa huzzeee ilaiki bijiz 'in nakhlati tusaaqit 'alaiki rutaban janiyyaa

And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates.

اور کھجور کے تنے کو پکڑ کر اپنی طرف ہلاؤ تم پر تازہ تازہ کھجوریں جھڑ پڑیں گی

Tafsir al-Jalalayn

And shake the trunk of the palm-tree towards you a palm-tree which had withered the bi- in bi-jidh‘i’l-nakhlati ‘the trunk of the palm-tree is extra — there will drop tusāqit originally this is tatasāqat but the second tā’ is changed into a sīn and is assimilated with the second sīn; a variant reading omits it the second tā’ altogether on you dates rutaban a specification fresh and ripe janiyyan an adjectival qualification of it of rutaban ‘dates’.

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فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّا

Fakulee washrabee wa qarree 'ainaa; fa immaa tarayinnna minal bashari ahadan faqooleee innee nazartu lir Rahmaani sawman falan ukallimal yawma insiyyaa

So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.' "

تو کھاؤ اور پیو اور آنکھیں ٹھنڈی کرو۔ اگر تم کسی آدمی کو دیکھو تو کہنا کہ میں نے خدا کے لئے روزے کی منت مانی تو آج میں کسی آدمی سے ہرگز کلام نہیں کروں گی

Tafsir al-Jalalayn

So eat of the dates and drink from the rivulet and let your eye be comforted by the child ‘aynan ‘your eye’ a specification derived from the subject of the verb in other words what is meant is li-taqarra ‘aynuki bihi ‘that your eye may be comforted by him’ that is let it your eye be at peace and not covet any other than him; and if immā the nūn of the conditional particle in is here assimilated with the extra mā you happen to see tarayinna the third consonantal root the yā’ and the second the hamza have been omitted with the fatha vowel therein transferred to the first consonant the letter rā’ and a kasra vowel applied to the yā’ of the feminine person because of two unvowelled consonants coming together any human being and should he ask you about your child then say “I have vowed to the Compassionate One a fast that is to say an abstention from speaking of his affair and from speaking to any other humans — which is indicated by the following statement so I will not speak to any human today”’ that is after saying this.

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فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا

Fa atat bihee qawmahaa tahmiluhoo qaaloo yaa Maryamoo laqad ji'ti shai'an fariyyaa

Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented.

پھر وہ اس (بچّے) کو اٹھا کر اپنی قوم کے لوگوں کے پاس لے آئیں۔ وہ کہنے لگے کہ مریم یہ تو تُونے برا کام کیا

Tafsir al-Jalalayn

Then carrying him she brought him to her folk tahmiluhu ‘carrying him’ a circumstantial qualifier and they saw him and they said ‘O Mary truly you have done a curious thing! an astounding thing for you have begotten a son without his having a father.

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يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا

Yaaa ukkhta Haaroona maa kaana abokim ra-a saw'inw wa maa kaanat ummuki baghiyyaa

O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."

اے ہارون کی بہن نہ تو تیرا باپ ہی بداطوار آدمی تھا اور نہ تیری ماں ہی بدکار تھی

Tafsir al-Jalalayn

O sister of Aaron — he was a righteous man in other words what is meant is O you who are like him in terms of chastity — your father was not a wicked man that is a fornicator nor was your mother unchaste’ that is a fornicatress so how is it that you have this child?

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فَأَشَارَتْ إِلَيْهِ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا

Fa ashaarat ilaih; qaaloo kaifa nukallimu man kaana fil mahdi sabiyyaa

So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"

تو مریم نے اس لڑکے کی طرف اشارہ کیا۔ وہ بولے کہ ہم اس سے کہ گود کا بچہ ہے کیونکر بات کریں

Tafsir al-Jalalayn

Thereat she pointed them to him intimating to them that they ‘talk to him’. They said ‘How can we talk to one who is who happens to be in the cradle still a little child?’

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قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا

Qaala innee 'abdullaahi aataaniyal Kitaaba wa ja'alanee Nabiyyaa

[Jesus] said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.

بچے نے کہا کہ میں خدا کا بندہ ہوں اس نے مجھے کتاب دی ہے اور نبی بنایا ہے

Tafsir al-Jalalayn

He said ‘Lo! I am God’s servant. He has given me the Scripture namely the Gospel and made me a prophet.

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وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّا

Wa ja'alanee mubaarakan aina maa kuntu wa awsaanee bis Salaati waz Zakaati maa dumtu haiyaa

And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive

اور میں جہاں ہوں (اور جس حال میں ہوں) مجھے صاحب برکت کیا ہے اور جب تک زندہ ہوں مجھ کو نماز اور زکوٰة کا ارشاد فرمایا ہے

Tafsir al-Jalalayn

And He has made me blessed wherever I may be that is He has made me of great benefit to mankind — this is a foretelling of what had been preordained for him — and He has enjoined upon me prayer and alms-giving He has commanded me to do both of these as long as I remain alive;

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وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًا شَقِيًّا

Wa barram biwaalidatee wa lam yaj'alnee jabbaaran shaqiyyaa

And [made me] dutiful to my mother, and He has not made me a wretched tyrant.

اور (مجھے) اپنی ماں کے ساتھ نیک سلوک کرنے والا (بنایا ہے) اور سرکش وبدبخت نہیں بنایا

Tafsir al-Jalalayn

and He has made me dutiful towards my mother barran in the accusative because of the implicit verb ja‘alanī ‘He has made me’. And He has not made me arrogant haughty wretched disobedient to his Lord.

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وَٱلسَّلَٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

Wassalaamu 'alaiya yawma wulittu wa yawma amootu wa yawma ub'asu baiyaa

And peace is on me the day I was born and the day I will die and the day I am raised alive."

اور جس دن میں پیدا ہوا اور جس دن مروں گا اور جس دن زندہ کرکے اٹھایا جاؤں گا مجھ پر سلام (ورحمت) ہے

Tafsir al-Jalalayn

And peace from God be upon me the day I was born and the day I die and the day I shall be raised alive!’ — the same is being said about him as was said above regarding the lord John. God exalted be He says

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ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ

Zaalika 'Eesab-nu Marya; qawlal haqqil lazee feehi yamtaroon

That is Jesus, the son of Mary - the word of truth about which they are in dispute.

یہ مریم کے بیٹے عیسیٰ ہیں (اور یہ) سچی بات ہے جس میں لوگ شک کرتے ہیں

Tafsir al-Jalalayn

That is Jesus son of Mary a statement of truth read qawlu’l-haqqi as the predicate of an implied subject in other words ‘the statement of the son of Mary is a statement of truth’; or read qawla’l-haqqi because of it being the object of an implied verb qultu ‘I say’ meaning ‘I say a statement of truth’ concerning which they are in doubt yamtarūna derives from the infinitive al-mirya — they are the Christians who say ‘Indeed Jesus is the son of God’; but they lie.

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مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَٰنَهُۥٓ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

Maa kaana lillaahi ai yattakhiza minw waladin Subhaanah; izaa qadaaa amran fa innamaa yaqoolu lahoo kun fa yakoon

It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is.

خدا کو سزاوار نہیں کہ کسی کو بیٹا بنائے۔ وہ پاک ہے جب کسی چیز کا ارادہ کرتا ہے تو اس کو یہی کہتا ہے کہ ہوجا تو وہ ہوجاتی ہے

Tafsir al-Jalalayn

It is not befitting for God to take to Himself a son. Glory be to Him — in affirmation of His being transcendent above doing such a thing. When He decrees a thing that is when He will for it to happen He only says to it ‘Be!’ and it is read fa-yakūnu because of an implied pronoun huwa sc. fa-huwa yakūnu; or read fa-yakūna because of an implied an sc. an yakūna. An example of this is His creating Jesus without his having had a father.

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وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

Wa innal laaha Rabbee wa Rabbukum fa'budooh; haazaa Siraatum Mustaqeem

[Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path."

اور بےشک خدا ہی میرا اور تمہارا پروردگار ہے تو اسی کی عبادت کرو۔ یہی سیدھا رستہ ہے

Tafsir al-Jalalayn

And indeed God is my Lord and your Lord. So worship Him read the introductory particle as anna with an implicit preceding udhkur ‘mention’; or read it as inna with an implicit preceding qul ‘say’ a reading indicated by the fact that God says elsewhere ‘I only said to them that which You commanded me “Worship God my Lord and your Lord” ’ Q. 5117. This that has been mentioned is a straight path a route leading to Paradise.

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فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ

Fakhtalafal ahzaabu mim bainihim fawailul lillazeena kafaroo mim mashhadi Yawmin 'azeem

Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved - from the scene of a tremendous Day.

پھر (اہل کتاب کے) فرقوں نے باہم اختلاف کیا۔ سو جو لوگ کافر ہوئے ہیں ان کو بڑے دن (یعنی قیامت کے روز) حاضر ہونے سے خرابی ہے

Tafsir al-Jalalayn

But the factions differed among themselves that is to say the Christians they differed regarding Jesus was he the son of God? A god alongside Him? Or was he the third of three gods? So woe — meaning severe punishment will be meted out — to those who disbelieve those who disbelieve in the way mentioned and in other ways at the scene of an awful Day that is to say woe to them when they are present at the Day of Resurrection and witnessing its terrors.

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أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَٰكِنِ ٱلظَّٰلِمُونَ ٱلْيَوْمَ فِى ضَلَٰلٍ مُّبِينٍ

Asmi' bihim wa absir Yawma yaatoonanaa laakiniz zaalimoonal yawma fee dalaalim mubeen

How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error.

وہ جس دن ہمارے سامنے آئیں گے۔ کیسے سننے والے اور کیسے دیکھنے والے ہوں گے مگر ظالم آج صریح گمراہی میں ہیں

Tafsir al-Jalalayn

How hearing they are and seeing they are these two constructions are used to express ‘amazement’ meaning ‘how well they will hear and how well they will see’ on the Day when they come to Us in the Hereafter. Yet the evildoers an example of a proper noun ‘evildoers’ replacing a third person pronominalisation today that is in this world are in manifest error that is error that is evident therein having been deaf unable to listen to the truth and blind unable to see it. In other words the meaning is O you the one being addressed marvel at how well they will be able to hear and see in the Hereafter after they had been deaf and blind in this world.

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وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ

Wa anzirhum Yawmal hasrati iz qudiyal amr; wa hum fee ghaflatinw wa hum laa yu'minoon

And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe.

اور ان کو حسرت (وافسوس) کے دن سے ڈراؤ جب بات فیصل کردی جائے گی۔ اور (ہیہات) وہ غفلت میں (پڑے ہوئے ہیں) اور ایمان نہیں لاتے

Tafsir al-Jalalayn

And warn them threaten O Muhammad (s) the disbelievers of Mecca of the Day of Regret namely the Day of Resurrection on which the sinner will regret not having been virtuous in the life of this world when the matter will be decided for them thereupon that they be chastised while they in this world are yet heedless of it and do not believe in it the Day of Resurrection.

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إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

Innaa NNahnu narisul arda wa man 'alaihaa wa ilainaa yurja'oon

Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned.

ہم ہی زمین کے اور جو لوگ اس پر (بستے) ہیں ان کے وارث ہیں۔ اور ہماری ہی طرف ان کو لوٹنا ہوگا

Tafsir al-Jalalayn

Indeed We innā nahnu a repetition of the first person for emphasis shall inherit the earth and all who are on it of rational beings and others by destroying them and to Us they shall be returned thereon on the Day of Resurrection for requital.

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وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِبْرَٰهِيمَ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا

Wazkur fil Kitaabi Ibraaheem; innahoo kaana siddeeqan Nabiyyaa

And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet.

اور کتاب میں ابراہیم کو یاد کرو۔ بےشک وہ نہایت سچے پیغمبر تھے

Tafsir al-Jalalayn

And mention to them in the Book Abraham that is mention his tale. Indeed he was a truthful one the intensive form siddīq means ‘extremely truthful’ a prophet the following statement substitutes for the preceding predicate.

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إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا

Iz qaala li abeehi yaaa abati lima ta'budu maa laa yasma'u wa laa yubsiru wa laa yughnee 'anka shai'aa

[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?

جب انہوں نے اپنے باپ سے کہا کہ ابّا آپ ایسی چیزوں کو کیوں پوجتے ہیں جو نہ سنیں اور نہ دیکھیں اور نہ آپ کے کچھ کام آسکیں

Tafsir al-Jalalayn

When he said to his father Āzar ‘O my father! the final tā’ here of abati has replaced the possessive yā’ of genitive annexation sc. of yā abī; the two however are never used together — he Abraham’s father used to worship idols. Why do you worship that which neither hears nor sees and is of no avail to you suffices you not in any way? whether in terms of benefit or harm.

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يَٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًا سَوِيًّا

Yaaa abati innee qad jaaa'anee minal 'ilmi maa lam yaatika fattabi'neee ahdika siraatan Sawiyyaa

O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.

ابّا مجھے ایسا علم ملا ہے جو آپ کو نہیں ملا ہے تو میرے ساتھ ہوجیئے میں آپ کو سیدھی راہ پر چلا دوں گا

Tafsir al-Jalalayn

O my father! Indeed there has come to me of knowledge that which has not come to you. So follow me that I may guide you to a path a route that is right that is straight.

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يَٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَٰنَ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلرَّحْمَٰنِ عَصِيًّا

Yaaa abati laa ta'budish Shaitaana innash Shaitaana kaana lir Rahmaani 'asiyyaa

O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient.

ابّا شیطان کی پرستش نہ کیجیئے۔ بےشک شیطان خدا کا نافرمان ہے

Tafsir al-Jalalayn

O my father! Do not worship Satan by obeying him through your worship of idols. Truly Satan is disobedient the intensive form‘asiyyan means ‘one given to disobedience’ to the Compassionate One.

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يَٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ ٱلرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَٰنِ وَلِيًّا

Yaaa abati innee akhaafu ai yamssaka 'azaabum minar Rahmaani fatakoona lish Shaitaani waliyyaa

O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]."

ابّا مجھے ڈر لگتا ہے کہ آپ کو خدا کا عذاب آپکڑے تو آپ شیطان کے ساتھی ہوجائیں

Tafsir al-Jalalayn

O my father! I do fear lest a chastisement from the Compassionate One should befall you if you do not repent and then you become an ally of Satan an assistant and a comrade of his in the Fire.

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قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَٰٓإِبْرَٰهِيمُ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ وَٱهْجُرْنِى مَلِيًّا

Qaala araaghibun anta 'an aalihatee yaaa Ibraaheemu la 'il lam tantahi la arjumannaka wahjumee maliyyaa

[His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."

اس نے کہا ابراہیم کیا تو میرے معبودوں سے برگشتہ ہے؟ اگر تو باز نہ آئے گا تو میں تجھے سنگسار کردوں گا اور تو ہمیشہ کے لئے مجھ سے دور ہوجا

Tafsir al-Jalalayn

He said ‘Are you renouncing my gods O Abraham? so that you are denouncing them in this way? If you do not desist from criticising them I shall surely assail you with stones or with evil words so beware of me; and stay away from me for a long time’.

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قَالَ سَلَٰمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ إِنَّهُۥ كَانَ بِى حَفِيًّا

Qaala salaamun 'alaika sa astaghfiru laka Rabbeee innahoo kaana bee hafiyyaa

[Abraham] said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me.

ابراہیم نے سلام علیک کہا (اور کہا کہ) میں آپ کے لئے اپنے پروردگار سے بخشش مانگوں گا۔ بےشک وہ مجھ پر نہایت مہربان ہے

Tafsir al-Jalalayn

He said ‘Peace be to you from me — in other words I shall not cause you any harm. I shall ask forgiveness of my Lord for you. Truly He is ever gracious to me hafiyyan from hafiyyun meaning bārrun ‘kind’ answering my prayers. And indeed he Abraham fulfilled his above-mentioned promise as described in sūrat al-Shu‘arā’ And forgive my father Q. 2686; but this was before it became clear to him that he Abraham’s father was an enemy of God as mentioned in sūrat Barā’a Q. 9114.

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وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا

Wa a'tazilukum wa maa tad'oona min doonil laahi wa ad'o Rabbee 'asaaa allaaa akoona bidu'aaa'i Rabbee shaqiyyaa

And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy."

اور میں آپ لوگوں سے اور جن کو آپ خدا کے سوا پکارا کرتے ہیں ان سے کنارہ کرتا ہوں اور اپنے پروردگار ہی کو پکاروں گا۔ امید ہے کہ میں اپنے پروردگار کو پکار کر محروم نہیں رہوں گا

Tafsir al-Jalalayn

And I shall shun you and that which you call upon that which you worship besides God. I will supplicate I will worship my Lord — hopefully in calling upon in worshipping my Lord I shall not be wretched’ as you have become wretched by your worship of idols.

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فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا

Falamma' tazalahum wa maa ya'budoona min doonil laahi wahabnaa lahoo is-haaqa wa ya'qoob, wa kullan ja'alnaa Nabiyyaa

So when he had left them and those they worshipped other than Allah, We gave him Isaac and Jacob, and each [of them] We made a prophet.

اور جب ابراہیم ان لوگوں سے اور جن کی وہ خدا کے سوا پرستش کرتے تھے اُن سے الگ ہوگئے تو ہم نے ان کو اسحاق اور (اسحاق کو) یعقوب بخشے۔ اور سب کو پیغمبر بنایا

Tafsir al-Jalalayn

And so after he had shunned them and that which they worshipped besides God by having set off to the Holy Land We gave him two sons for him to find solace in Isaac and Jacob and each of the two We made a prophet.

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وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

Wa wahabnaa lahum mirrahmatinaa wa ja'alnaa lahum lisaana sidqin 'aliyyaa

And We gave them of Our mercy, and we made for them a reputation of high honor.

اور ان کو اپنی رحمت سے (بہت سی چیزیں) عنایت کیں۔ اور ان کا ذکر جمیل بلند کیا

Tafsir al-Jalalayn

And We gave them all three of them out of Our mercy wealth and offspring and We assigned for them a worthy repute one that is lofty sublime namely We assigned fair praise of them among all the members of the Abrahamic religions.

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وَٱذْكُرْ فِى ٱلْكِتَٰبِ مُوسَىٰٓ إِنَّهُۥ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَّبِيًّا

Wazkur fil Kitaabi Moosaaa; innahoo kaana mukhlasanw wa kaana Rasoolan Nabiyyaa

And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet.

اور کتاب میں موسیٰ کا بھی ذکر کرو۔ بےشک وہ (ہمارے) برگزیدہ اور پیغمبر مُرسل تھے

Tafsir al-Jalalayn

And mention in the Book Moses. Indeed he was devoted to God read either as mukhlisan to mean ‘one sincerely devoted to worship of God’; or read mukhlasan to mean ‘he was delivered’ as in God had delivered him from defilement and he was a messenger a prophet.

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وَنَٰدَيْنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَٰهُ نَجِيًّا

Wa naadainaahu min jaanibit Tooril aimani wa qarrabnaahu najiyyaa

And We called him from the side of the mount at [his] right and brought him near, confiding [to him].

اور ہم نے ان کو طور کی داہنی جانب پکارا اور باتیں کرنے کے لئے نزدیک بلایا

Tafsir al-Jalalayn

And We called him — with the words ‘O Moses! Verily I am God’ Q. 279 — from the right side of the Mount al-Tūr is actually the name of a mountain that is from the side to the right of Moses as he was approaching the Mount from Midian; and We brought him near in communion as God exalted be He made him hear His speech.

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وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا

Wa wahabnaa lahoo mir rahmatinaaa akhaahu Haaroona Nabiyyaa

And We gave him out of Our mercy his brother Aaron as a prophet.

اور اپنی مہربانی سے اُن کو اُن کا بھائی ہارون پیغمبر عطا کیا

Tafsir al-Jalalayn

And We gave him out of Our mercy Our grace his brother Aaron Hārūn either a substitution for akhāhu ‘his brother’ or an explicative supplement thereof likewise a prophet nabiyyan a circumstantial qualifier constituting the import of the ‘gift’ to Moses which was in response to his Moses’s request that He God send forth his brother with him; he Aaron was older in years than him.

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وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِسْمَٰعِيلَ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا

Wazkur fil Kitaabi ismaa'eel; innahoo kaana saadiqal wa'di wa kaana Rasoolan Nabiyyaa

And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet.

اور کتاب میں اسمٰعیل کا بھی ذکر کرو وہ وعدے کے سچے اور ہمارے بھیجے ہوئے نبی تھے

Tafsir al-Jalalayn

And mention in the Book Ishmael. Indeed he was true to his promise — he never promised anything which he did not fulfil; he once waited for three days for someone whom he had promised to meet; or it is said that he waited an entire year until that person finally returned to the place in which he Ishamel was supposed to have met the former; and he was a messenger to the tribe of Jurhum a prophet likewise.

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وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّا

Wa kaana yaamuru ahlahoo bis Salaati waz zakaati wa kaana 'inda Rabbihee mardiyyaa

And he used to enjoin on his people prayer and zakah and was to his Lord pleasing.

اور اپنے گھر والوں کو نماز اور زکوٰة کا حکم کرتے تھے اور اپنے پروردگار کے ہاں پسندیدہ (وبرگزیدہ) تھے

Tafsir al-Jalalayn

He used to enjoin upon his kinsfolk that is his people prayer and the payment of alms and he was pleasing to his Lord mardiyyan ‘pleasing’ is actually marduwwun but both wāw letters have been changed to two yā’ letters while the kasra vowel has also been changed to a damma vowel.

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وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِدْرِيسَ إِنَّهُۥ كَانَ صِدِّيقًا نَّبِيًّا

Wazkur fil Kitaabi Idrees; innahoo kaana siddeeqan Nabiyyaa

And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet.

اور کتاب میں ادریس کا بھی ذکر کرو۔ وہ بھی نہایت سچے نبی تھے

Tafsir al-Jalalayn

And mention in the Book Idrīs who was Noah’s great-grandfather. Indeed he was a truthful one a prophet.

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وَرَفَعْنَٰهُ مَكَانًا عَلِيًّا

Wa rafa'naahu makaanan 'aliyyaa

And We raised him to a high station.

اور ہم نے ان کو اونچی جگہ اُٹھا لیا تھا

Tafsir al-Jalalayn

And We raised him to a high station — he is alive in the fourth or sixth or seventh heaven or he is in Paradise into which he was admitted after he was made to experience death and brought back to life and he has not exited therefrom.

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أُو۟لَٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُ ٱلرَّحْمَٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا

Ulaaa'ikal lazeena an'amal laahu 'alaihim minan Nabiyyeena min zurriyyati Aadama wa mimman hamalnaa ma'a Noohinw wa min zurriyyati Ibraaheema wa Israaa'eela wa mimman hadainaa wajta bainaaa; izaa tutlaa 'alaihim Aayaatur Rahmaani kharroo sujjadanw wa bukiyyaa

Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.

یہ وہ لوگ ہیں جن پر خدا نے اپنے پیغمبروں میں سے فضل کیا۔ (یعنی) اولاد آدم میں سے اور ان لوگوں میں سے جن کو نوح کے ساتھ (کشتی میں) سوار کیا اور ابراہیم اور یعقوب کی اولاد میں سے اور ان لوگوں میں سے جن کو ہم نے ہدایت دی اور برگزیدہ کیا۔ جب ان کے سامنے ہماری آیتیں پڑھی جاتی تھیں تو سجدے میں گر پڑتے اور روتے رہتے تھے

Tafsir al-Jalalayn

Those ūlā’ika is the subject to whom God has been gracious alladhīna an‘ama’Llāhu ‘alayhim is an adjectival qualification of it of the subject from among the prophets mina’l-nabīyyīna an explication of it of the subject functioning like an adjectival qualification in terms of import. That which follows it mina’l-nabīyyīna ‘from among the prophets’ up to where the conditional sentence begins constitutes an adjectival qualification of al-nabīyyīna ‘the prophets’; and so His saying … of the seed of Adam namely Idrīs and of those whom We carried with Noah in the Ark namely Abraham — who is the son of his Noah’s son Shem Sām — and of the seed of Abraham namely Ishmael Isaac and Jacob and of the seed of Israel — who is Jacob — namely Moses Aaron Zachariah John and Jesus and from among those whom We guided and chose that is to say from among their number the predicate of ūlā’ika ‘those’ is the following idhā tutlā … when the signs of the Compassionate One were recited to them they would fall down prostrating and weeping these sujjadan and bukīyyan constitute the plural forms of sājid ‘prostrate’ and bākin ‘weeping’ respectively in other words what is meant is be you like them bukiyyun is originally formed from bakūyyin but the wāw is changed into a yā’ and the damma vowel into a kasra.

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فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ فَسَوْفَ يَلْقَوْنَ غَيًّا

Fakhalafa mim ba'dihim khalfun adaa'us Salaata wattaba'ush shahawaati fasawfa yalqawna ghaiyaa

But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil -

پھر ان کے بعد چند ناخلف ان کے جانشیں ہوئے جنہوں نے نماز کو (چھوڑ دیا گویا اسے) کھو دیا۔ اور خواہشات نفسانی کے پیچھے لگ گئے۔ سو عنقریب ان کو گمراہی (کی سزا) ملے گی

Tafsir al-Jalalayn

But there succeeded after them a posterity who neglected the prayer by abandoning performance of it a posterity such as the Jews and the Christians and followed their lusts in the way of acts of disobedience. So they shall soon encounter Ghayy — a valley in Hell — that is they shall fall into it;

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إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًٔا

Illaa man taaba wa aamana wa 'amila saalihan fa ulaaa'ika yadkhuloonal jannata wa laa yuzlamoona shai'aa

Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.

ہاں جس نے توبہ کی اور ایمان لایا اور عمل نیک کئے تو اسے لوگ بہشت میں داخل ہوں گے اور ان کا ذرا نقصان نہ کیا جائے گا

Tafsir al-Jalalayn

whereas those who repent and believe and act righteously — such shall enter Paradise and shall not be wronged they shall not be diminished in any way in their reward;

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جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَٰنُ عِبَادَهُۥ بِٱلْغَيْبِ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّا

Jannaati 'adninil latee wa'adar Rahmaanu ibaadahoo bilghaib; innahoo kaana wa'duhoo maatiyyaa

[Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.

(یعنی) بہشت جاودانی (میں) جس کا خدا نے اپنے بندوں سے وعدہ کیا ہے (اور جو ان کی آنکھوں سے) پوشیدہ (ہے) ۔ بےشک اس کا وعدہ (نیکوکاروں کے سامنے) آنے والا ہے

Tafsir al-Jalalayn

they shall enter Gardens of Eden as a place of residence jannāti ‘Adnin substitutes for al-janna ‘Paradise’ which the Compassionate One has promised to His servants a promise in the Unseen bi’l-ghaybi a circumstantial qualifier in other words a promise made while they do not see it. Indeed His promise that is to say that which He promises is ever fulfilled meaning that it always arrives the original form of ma’tiyyan is ma’tūyun; or what is meant by His promise here is Paradise to which those deserving of it shall arrive.

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لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا

Laa yasma'oona feehaa laghwan illaa salaamaa; wa lahum rizquhum feehaa bukratanw wa 'ashiyyaa

They will not hear therein any ill speech - only [greetings of] peace - and they will have their provision therein, morning and afternoon.

وہ اس میں سلام کے سوا کوئی بیہودہ کلام نہ سنیں گے، اور ان کے لئے صبح وشام کا کھانا تیار ہوگا

Tafsir al-Jalalayn

Therein they shall not hear anything that is trifling of talk but they shall hear only a greeting of ‘Peace!’ from the angels to them or from some among them to others. And therein they will have their provision morning and evening in other words according to the equivalent measure of these two in the life of this world since there is no day or night in Paradise only everlasting light and illumination.

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تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا

Tilkal jannatul latee oorisu min 'ibaadinaa man kaana taqiyyaa

That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.

یہی وہ جنت ہے جس کا ہم اپنے بندوں میں سے ایسے شخص کو وارث بنائیں گے جو پرہیزگار ہوگا

Tafsir al-Jalalayn

That is the Paradise which We shall give as inheritance which We shall grant and in which We shall lodge those of Our servants who are God-fearing through their obedience of Him.

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وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا

Wa maa natanazzalu illaa bi amri Rabbika lahoo maa baina aideenaa wa maa khalfanaa wa maa baina zaalik; wa maa kaana Rabbuka nasiyyaa

[Gabriel said], "And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful -

اور (فرشتوں نے پیغمبر کو جواب دیا کہ) ہم تمہارے پروردگار کے حکم سوا اُتر نہیں سکتے۔ جو کچھ ہمارے آگے ہے اور پیچھے ہے اور جو ان کے درمیان ہے سب اسی کا ہے اور تمہارا پروردگار بھولنے والا نہیں

Tafsir al-Jalalayn

When the Revelation did not come for a number of days the Prophet s said to Gabriel ‘What prevents you from visiting us more often than you do?’ and so the following was revealed And We do not descend except by the commandment of your Lord. To Him belongs all that is before us namely ahead of us of the affairs of the Hereafter and all that is behind us of the affairs of this world and all that is between those two namely all that takes place from this point in time until the coming of the Hour in other words to Him belongs knowledge of all of those things. And your Lord is never forgetful meaning that He is never neglectful of you even when the Revelation is postponed from being sent to you.

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رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَٰدَتِهِۦ هَلْ تَعْلَمُ لَهُۥ سَمِيًّا

Rabbus samaawaati wal ardi wa maa bainahumaa fa'bud hu wastabir li'ibaadatih; hal ta'lamu lahoo samiyyaa

Lord of the heavens and the earth and whatever is between them - so worship Him and have patience for His worship. Do you know of any similarity to Him?"

(یعنی) آسمان اور زمین کا اور جو ان دونوں کے درمیان ہے سب کا پروردگار ہے۔ تو اسی کی عبادت کرو اور اسی کی عبادت پر ثابت قدم رہو۔ بھلا تم کوئی اس کا ہم نام جانتے ہو

Tafsir al-Jalalayn

He is the Lord the Owner of the heavens and the earth and all that is between them. So worship Him and be steadfast in His worship in other words continue to perform it patiently. Do you know of anyone who could be His namesake? anyone named with that same title? No!

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وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا

Wa yaqoolul insaanu 'aizaa maa mittu lasawfa ukhraju haiyaa

And the disbeliever says, "When I have died, am I going to be brought forth alive?"

اور (کافر) انسان کہتا ہے کہ جب میں مر جاؤ گا تو کیا زندہ کرکے نکالا جاؤں گا؟

Tafsir al-Jalalayn

And man the denier of the Resurrection — namely Ubayy b. Khalaf or al-Walīd b. al-Mughīra concerning whom the verse was revealed — says ‘When read a-idha either pronouncing the second hamza or not but inserting an alif between the two hamzas in both readings I am dead shall I then be brought forth alive?’ from the grave as Muhammad (s) says? the interrogative here statement is meant as a denial in other words he means to say I shall not be brought forth alive after death; mā of mā mittu ‘I am dead’ is extra for emphasis likewise extra is the lām of la-sawfa ‘shall I then’. He God then responds to him with the following saying of His exalted be He

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أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا

awalaa yazkurul insaanu annaa khalaqnaahu min qablu wa lam yaku shai'aa

Does man not remember that We created him before, while he was nothing?

کیا (ایسا) انسان یاد نہیں کرتا کہ ہم نے اس کو پہلے بھی پیدا کیا تھا اور وہ کچھ بھی چیز نہ تھا

Tafsir al-Jalalayn

Does not man then remember yadhdhakaru is actually yatadhakkaru but the tā’ has been changed to a dhāl and assimilated with the other dhāl; a variant reading leaves it as yadhkuru that We created him before when he was nothing? and thus infer from the first act of creation the possibility of resurrection.

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فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا

Fawa Rabbika lanahshu rannahum wash shayaateena summa lanuhdirannahum hawla jahannama jisiyyaa

So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees.

تمہارے پروردگار کی قسم! ہم ان کو جمع کریں گے اور شیطانوں کو بھی۔ پھر ان سب کو جہنم کے گرد حاضر کریں گے (اور وہ) گھٹنوں پر گرے ہوئے (ہوں گے)

Tafsir al-Jalalayn

For by your Lord We will surely gather them namely the deniers of the Resurrection and the devils that is to say We shall gather every one of them with his devil bound together in a chain; then We shall bring them around Hell around the outside of it crouching on their knees jithiyyan is the plural of jāthin and is originally formed as jathawuwwin or jathawiyyun deriving from the verb jathā imperfect tense yajthu or yajthī two variant forms.

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ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا

Summa lananzi 'anna min kulli shee'atin aiyuhum ashaddu 'alar Rahmaani 'itiyyaa

Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence.

پھر ہر جماعت میں سے ہم ایسے لوگوں کو کھینچ نکالیں گے جو خدا سے سخت سرکشی کرتے تھے

Tafsir al-Jalalayn

Then We shall pluck out from every party every sect whichever of them was most hardened in disdain in insolence of the Compassionate One.

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ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا

Summa lanahnu a'lamu billazeena hum awlaa bihaa siliyyaa

Then, surely it is We who are most knowing of those most worthy of burning therein.

اور ہم ان لوگوں سے خوب واقف ہیں جو ان میں داخل ہونے کے زیادہ لائق ہیں

Tafsir al-Jalalayn

Then indeed We shall know best those most deserving of it most worthy of being in Hell the most hardened of them and others like them for the burning for the admission into it and the scorching therein and We shall start with them siliyyan is originally formed as salawiyyun from the verb saliya or salaya.

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وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا

Wa im minkum illaa waa riduhaa; kaana 'alaa Rabbika hatmam maqdiyyaa

And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.

اور تم میں کوئی (شخص) نہیں مگر اسے اس پر گزرنا ہوگا۔ یہ تمہارے پروردگار پر لازم اور مقرر ہے

Tafsir al-Jalalayn

There is not one of you but shall come to it that is but shall enter Hell. That is an inevitability already decreed by your Lord something which He made inevitable and which He decreed; He will not waive it.

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ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّٰلِمِينَ فِيهَا جِثِيًّا

Summa nunajjil lazeenat taqaw wa nazaruz zaalimeena feehaa jisiyyaa

Then We will save those who feared Allah and leave the wrongdoers within it, on their knees.

پھر ہم پرہیزگاروں کو نجات دیں گے۔ اور ظالموں کو اس میں گھٹنوں کے بل پڑا ہوا چھوڑ دیں گے

Tafsir al-Jalalayn

Then We will deliver read nunajjī or nunjī those who were wary of committing idolatry or disbelief We will deliver them from it and leave those who did wrong by way of idolatry and disbelief crouching therein on their knees.

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وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا

Wa izaa tutlaa 'alaihim Aayaatunaa baiyinaatin qaalal lazeena kafaroo lillazeena aamanooo aiyul fareeqaini khairum maqaamanw wa ahsanu nadiyyaa

And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of [our] two parties is best in position and best in association?"

اور جب ان لوگوں کے سامنے ہماری آیتیں پڑھی جاتی ہیں تو جو کافر ہیں وہ مومنوں سے کہتے ہیں کہ دونوں فریق میں سے مکان کس کے اچھے اور مجلسیں کس کی بہتر ہیں

Tafsir al-Jalalayn

And when Our manifest evident bayyinātin ‘manifest’ is a circumstantial qualifier signs in the Qur’ān are recited to them namely to the believers and the disbelievers those who disbelieve say to those who believe ‘Which of the two parties — us or you — is better in station in lodging and abode read as maqāman it is derived from the first form qāma ‘he stood’; read as muqāman it is derived from the fourth form aqāma ‘he took up residence’ and more excellent in assembly?’ nadiyyan meaning the place in which a folk assemble and converse. They the disbelievers mean ‘we are the better of the two parties’ and so we will fare better than you. God exalted be He says

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وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَٰثًا وَرِءْيًا

Wa kam ahlaknaa qablahum min qarnin hum ahsanu asaasanw wa ri'yaa

And how many a generation have We destroyed before them who were better in possessions and [outward] appearance?

اور ہم نے ان سے پہلے بہت سی اُمتیں ہلاک کردیں۔ وہ لوگ (ان سے) ٹھاٹھ اور نمود میں کہیں اچھے تھے

Tafsir al-Jalalayn

And how many — in other words many — a generation that is a community from among the communities of the past have We destroyed before them who were superior in their possession of gear in wealth and chattel and in appearance superior as a sight ri’yan derives from the infinitive al-ru’ya. Thus in the same way that We destroyed those ones because of their disbelief We will destroy these ones also.

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قُلْ مَن كَانَ فِى ٱلضَّلَٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا

Qul man kaana fidda laalati falyamdud lahur Rahmaanu maddaa; hattaaa izaa ra aw maa yoo'adoona immal 'azaaba wa immas Saa'ata fasa ya'lamoona man huwa sharrum makaananw wa ad'afu jundaa

Say, "Whoever is in error - let the Most Merciful extend for him an extension [in wealth and time] until, when they see that which they were promised - either punishment [in this world] or the Hour [of resurrection] - they will come to know who is worst in position and weaker in soldiers."

کہہ دو کہ جو شخص گمراہی میں پڑا ہوا ہے خدا اس کو آہستہ آہستہ مہلت دیئے جاتا ہے۔ یہاں تک کہ جب اس چیز کو دیکھ لیں گے جس کا ان سے وعدہ کیا جاتا ہے خواہ عذاب اور خواہ قیامت۔ تو (اس وقت) جان لیں گے کہ مکان کس کا برا ہے اور لشکر کس کا کمزور ہے

Tafsir al-Jalalayn

Say ‘As for him who is in error man kāna fī’l-dalālati a conditional clause the response to which is fa’l-yamdud ‘He shall prolong’ and what follows it the Compassionate One shall defer fa’l-yamdud functions in the sense of a predicate him from chastisement by granting him some respite in this world drawing him on to his eventual chastisement gradually until when they catch sight of that which they were promised whether it be chastisement in this world by being killed or taken captive or the Hour the Resurrection that comprises Hell they will enter it. Then they will surely know who is worse in respect of position and weaker in respect of the number of hosts’ in respect of the number of supporters themselves or the believers? Their hosts will be the devils while the hosts of the believers against them will be the angels.

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وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا

Wa yazeedul laahul lazeenah tadaw hudaa; wal baaqiyaatus saalihaatu khairun 'inda Rabbika sawaabanw wa khairum maraddaa

And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse.

اور جو لوگ ہدایت یاب ہیں خدا ان کو زیادہ ہدایت دیتا ہے۔ اور نیکیاں جو باقی رہنے والی ہیں وہ تمہارے پروردگار کے صلے کے لحاظ سے خوب اور انجام کے اعتبار سے بہتر ہیں

Tafsir al-Jalalayn

And God increases in guidance those who found right guidance through faith increasing them by way of the signs He reveals to them; and the enduring things the righteous deeds — namely obedience the reward of which endures for that person — are better in your Lord’s sight in terms of reward and better in terms of the return that is as something which will be repaid and returned to him the believer in contrast to the deeds of the disbelievers. The use of the qualification khayr ‘better’ here is meant to counter the use of the same in their statement ‘Which of the two parties is better in station?’ above Q. 1973.

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أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا

Afara'aytal lazee kafara bi Aayaatinaa wa qaala la oota yanna maalanw wa waladaa

Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?"

بھلا تم نے اس شخص کو دیکھا جس نے ہماری آیتوں سے کفر کیا اور کہنے لگا کہ (اگر میں ازسرنو زندہ ہوا بھی تو یہی) مال اور اولاد مجھے (وہاں) ملے گا

Tafsir al-Jalalayn

Have you seen him who disbelieves in Our signs namely al-‘Ās b. Wā’il and says to Khabbāb b. al-Aratt — who had said to him ‘You will be resurrected after death!’ and who had requested from him repayment of money — ‘I shall assuredly be given on the supposition that there is such a thing as resurrection wealth and children?’ and so I will repay you then. God exalted be He says

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أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

Attala'al ghaiba amitta khaza'indar Rahmaani 'ahdaa

Has he looked into the unseen, or has he taken from the Most Merciful a promise?

کیا اس نے غیب کی خبر پالی ہے یا خدا کے یہاں (سے) عہد لے لیا ہے؟

Tafsir al-Jalalayn

Has he come to learn something of the Unseen that is has he been given some knowledge of it and of the fact that he will be given what he has mentioned here the interrogative hamza of a-ittala‘a ‘has he come to learn?’ suffices in place of the conjunctive hamza which has therefore been omitted or has he made a covenant with the Compassionate One? to the effect that he be given what he claims?

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كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّا

Kallaa; sanaktubu maa yaqoolu wa namuddu lahoo minal 'azaabi maddaa

No! We will record what he says and extend for him from the punishment extensively.

ہرگز نہیں۔ یہ جو کچھ کہتا ہے ہم اس کو لکھتے جاتے اور اس کے لئے آہستہ آہستہ عذاب بڑھاتے جاتے ہیں

Tafsir al-Jalalayn

Nay he shall not be given any of that but We will assuredly write down We shall command that it be written down that which he says and prolong for him the chastisement endlessly We shall give him because of that claim an extra chastisement in addition to the chastisement for his disbelief;

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وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًا

Wa narisuhoo maa yaqoolu wa yaateenaa fardaa

And We will inherit him [in] what he mentions, and he will come to Us alone.

اور جو چیزیں یہ بتاتا ہے ان کے ہم وارث ہوں گے اور یہ اکیلا ہمارے سامنے آئے گا

Tafsir al-Jalalayn

and We shall take over from him that which he talks about of wealth and children and he shall come to Us on the Day of Resurrection alone with neither wealth nor children.

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وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لِّيَكُونُوا۟ لَهُمْ عِزًّا

Wattakhazoo min doonil laahi aalihatal liyakoonoo lahum 'izzaa

And they have taken besides Allah [false] deities that they would be for them [a source of] honor.

اور ان لوگوں نے خدا کے سوا اور معبود بنالئے ہیں تاکہ وہ ان کے لئے (موجب عزت و) مدد ہوں

Tafsir al-Jalalayn

And they namely the disbelievers of Mecca have taken besides God graven images as other gods for them to worship that they may be for them a source of might that they may be intercessors before God so that they will not be chastised.

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كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

Kallaa; sa yakfuroona bi'ibaadatihim wa yakoonoona 'alaihim diddaa

No! Those "gods" will deny their worship of them and will be against them opponents [on the Day of Judgement].

ہرگز نہیں وہ (معبودان باطل) ان کی پرستش سے انکار کریں گے اور ان کے دشمن (ومخالف) ہوں گے

Tafsir al-Jalalayn

Nay that is to say there is none to prevent their being chastised but they namely the idol gods shall reject their worship that is they will deny it — as is stated in another verse It was not us that they used to worship Q. 2863 — and they shall be pitted against them as opponents enemies supporting one another against them.

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أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَٰطِينَ عَلَى ٱلْكَٰفِرِينَ تَؤُزُّهُمْ أَزًّا

Alam tara annaaa arsalnash Shayaateena 'alal kaafireena ta'uzzuhum azzaa

Do you not see that We have sent the devils upon the disbelievers, inciting them to [evil] with [constant] incitement?

کیا تم نے نہیں دیکھا کہ ہم نے شیطانوں کو کافروں پر چھوڑ رکھا ہے کہ ان کو برانگیختہ کرتے رہتے ہیں

Tafsir al-Jalalayn

Have you not regarded that We unleash the devils against We have set them upon the disbelievers to urge them to incite them to commit acts of disobedience impetuously?

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فَلَا تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدًّا

Falaa ta'jal alaihim innamaa na 'uddu lahum 'addaa

So be not impatient over them. We only count out to them a [limited] number.

تو تم ان پر (عذاب کے لئے) جلدی نہ کرو۔ اور ہم تو ان کے لئے (دن) شمار کر رہے ہیں

Tafsir al-Jalalayn

So do not make haste against them to demand that they receive chastisement. Indeed We are only counting for them the days and the nights or their every breath carefully until the time arrives for their chastisement.

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يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا

Yawma nahshurul muttaqeena ilar Rahmaani wafdaa

On the Day We will gather the righteous to the Most Merciful as a delegation

جس روز ہم پرہیزگاروں کو خدا کے سامنے (بطور) مہمان جمع کریں گے

Tafsir al-Jalalayn

Mention the day on which We shall gather those who fear God by their adherence to faith to the Compassionate One honoured on mounts wafdan the accusative plural of wāfid meaning ‘mounted’;

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وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا

Wa nasooqul mujrimeena ilaa Jahannama wirdaa

And will drive the criminals to Hell in thirst

اور گنہگاروں کو دوزخ کی طرف پیاسے ہانک لے جائیں گے

Tafsir al-Jalalayn

and drive the guilty guilty on account of their disbelief into Hell a thirsty herd wirdan the accusative plural of wārid meaning ‘one who is thirsty and on foot.

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لَّا يَمْلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا

Laa yamlikoonash shafaa'ta illaa manittakhaza 'indar Rahmaani 'ahdaa

None will have [power of] intercession except he who had taken from the Most Merciful a covenant.

(تو لوگ) کسی کی سفارش کا اختیار نہ رکھیں گے مگر جس نے خدا سے اقرار لیا ہو

Tafsir al-Jalalayn

They namely mankind will not have the power to intercede save him who has made a covenant with the Compassionate One the covenant being the profession of lā ilāha illā’Llāh wa-lā hawla wa-lā quwwata illā bi’Llāh ‘there is no god but God and there is no power or strength except in God’.

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وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا

Wa qaalut takhazar Rahmaanu waladaa

And they say, "The Most Merciful has taken [for Himself] a son."

اور کہتے ہیں کہ خدا بیٹا رکھتا ہے

Tafsir al-Jalalayn

And they say that is the Jews and the Christians and those who claim that the angels are God’s daughters ‘The Compassionate One has taken a son’. But God exalted be He says to them

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لَّقَدْ جِئْتُمْ شَيْـًٔا إِدًّا

Laqad ji'tum shai'an iddaa

You have done an atrocious thing.

(ایسا کہنے والو یہ تو) تم بری بات (زبان پر) لائے ہو

Tafsir al-Jalalayn

Truly you have uttered something hideous that is a great abomination.

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تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا

Takaadus samaawaatu yatafattarna minhu wa tanshaq qul ardu wa takhirrul jibaalu haddaa

The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation

قریب ہے کہ اس (افتراء) سے آسمان پھٹ پڑیں اور زمین شق ہوجائے اور پہاڑ پارہ پارہ ہو کر گر پڑیں

Tafsir al-Jalalayn

The heavens are almost read takādu or yakādu rent read takādu tatafattarna by being torn apart a variant reading has yanfatirna because of it and the earth is almost split asunder and the mountains almost fall down crashing collapsing on top of them because of the fact

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أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا

An da'aw lir Rahmaani waladaa

That they attribute to the Most Merciful a son.

کہ انہوں نے خدا کے لئے بیٹا تجویز کیا

Tafsir al-Jalalayn

that they have ascribed a son to the Compassionate One. God exalted be He says

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وَمَا يَنۢبَغِى لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا

Wa maa yambaghee lir Rahmaani ai yattakhiza waladaa

And it is not appropriate for the Most Merciful that He should take a son.

اور خدا کو شایاں نہیں کہ کسی کو بیٹا بنائے

Tafsir al-Jalalayn

when it is not meet for the Majesty of the Compassionate One to take a son that is to say such a thing does not befit Him.

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إِن كُلُّ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَٰنِ عَبْدًا

In kullu man fis samaawaati wal ardi illaaa aatir Rahmaani 'abdaa

There is no one in the heavens and earth but that he comes to the Most Merciful as a servant.

تمام شخص جو آسمانوں اور زمین میں ہیں سب خدا کے روبرو بندے ہو کر آئیں گے

Tafsir al-Jalalayn

There is none in the heavens and the earth but he comes to the Compassionate One as a servant servile submissive on the Day of Resurrection including individuals such as Ezra and Jesus.

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لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّا

Laqad ahsaahum wa addahum 'addaa

He has enumerated them and counted them a [full] counting.

اُس نے ان (سب) کو (اپنے علم سے) گھیر رکھا اور (ایک ایک کو) شمار کر رکھا ہے

Tafsir al-Jalalayn

Verily He knows their number and has counted them precisely and therefore the knowledge of their total number does not elude Him not even the knowledge of one of them.

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وَكُلُّهُمْ ءَاتِيهِ يَوْمَ ٱلْقِيَٰمَةِ فَرْدًا

Wa kulluhum aateehi Yawmal Qiyaamati fardaa

And all of them are coming to Him on the Day of Resurrection alone.

اور سب قیامت کے دن اس کے سامنے اکیلے اکیلے حاضر ہوں گے

Tafsir al-Jalalayn

And each one of them will come to Him on the Day of Resurrection each one alone without wealth or any helper to protect him.

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إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا

Innal lazeena aamanoo wa 'amilus saalihaati sa yaj'alu lahumur Rahmaanu wuddaa

Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection.

اور جو لوگ ایمان لائے اور عمل نیک کئے خدا ان کی محبت (مخلوقات کے دل میں) پیدا کردے گا

Tafsir al-Jalalayn

Truly those who believe and perform righteous deeds — for them the Compassionate One shall appoint love between them so that they have mutual love and affection and God exalted be He will love them.

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فَإِنَّمَا يَسَّرْنَٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلْمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوْمًا لُّدًّا

Fa innamaa yassarnaahu bilisaanika litubashshira bihil muttaqeena wa tunzira bihee qawmal luddaa

So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people.

(اے پیغمبر) ہم نے یہ (قرآن) تمہاری زبان میں آسان (نازل) کیا ہے تاکہ تم اس سے پرہیزگاروں کو خوشخبری پہنچا دو اور جھگڑالوؤں کو ڈر سنا دو

Tafsir al-Jalalayn

Indeed We have made it easy namely the Qur’ān in your tongue only that you may bear good tidings therewith to the God-fearing those who will be prosperous because of their faith and warn threaten therewith a folk who are contumacious luddan the accusative plural of aladd in other words extremely disputatious using false arguments — and they are the disbelievers of Mecca.

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وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا

Wa kam ahlaknaa qabla hum min qarnin hal tuhissu minhum min ahadin aw tasma'u lahum rikzaa

And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound?

اور ہم نے اس سے پہلے بہت سے گروہوں کو ہلاک کردیا ہے۔ بھلا تم ان میں سے کسی کو دیکھتے ہو یا (کہیں) ان کی بھنک سنتے ہو

Tafsir al-Jalalayn

And how many — in other words many — a generation namely how many a community from among the communities of the past We have destroyed before them for their denial of Our messengers. Can you see can you find so much as one of them or hear from them so much as the faintest sound? No indeed! So just as We destroyed those folk We shall destroy these Meccans.