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Tafsir al-Jalalayn

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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ

Iqtaraba linnaasi hisaa buhum wa hum fee ghaflatim mu'ridoon

[The time of] their account has approached for the people, while they are in heedlessness turning away.

لوگوں کا حساب (اعمال کا وقت) نزدیک آپہنچا ہے اور وہ غفلت میں (پڑے اس سے) منہ پھیر رہے ہیں

Tafsir al-Jalalayn

Nigh has drawn for mankind the people of Mecca the deniers of the Resurrection their reckoning on the Day of Resurrection yet they are heedless of it disregardful of the preparation required for it by way of embracing faith.

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مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ

Maa yaateehim min zikrim mir Rabbihim muhdasin illas tama'oohu wa hum yal'aboon

No mention comes to them anew from their Lord except that they listen to it while they are at play

ان کے پاس کوئی نئی نصیحت ان کے پروردگار کی طرف سے نہیں آتی مگر وہ اسے کھیلتے ہوئے سنتے ہیں

Tafsir al-Jalalayn

There does not come to them any new reminder from their Lord revealed gradually in other words new words of the Qur’ān but they listen to it as they play as they engage in mockery

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لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَى ٱلَّذِينَ ظَلَمُوا۟ هَلْ هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ أَفَتَأْتُونَ ٱلسِّحْرَ وَأَنتُمْ تُبْصِرُونَ

Laahiyatan quloobuhum; wa asarrun najwal lazeena zalamoo hal haazaa illaa basharum mislukum afataa toonas sihra wa antum tubsiroon

With their hearts distracted. And those who do wrong conceal their private conversation, [saying], "Is this [Prophet] except a human being like you? So would you approach magic while you are aware [of it]?"

ان کے دل غفلت میں پڑے ہوئے ہیں اور ظالم لوگ (آپس میں) چپکے چپکے باتیں کرتے ہیں کہ یہ (شخص کچھ بھی) نہیں مگر تمہارے جیسا آدمی ہے۔ تو تم آنکھوں دیکھتے جادو (کی لپیٹ) میں کیوں آتے ہو

Tafsir al-Jalalayn

with their hearts preoccupied heedless of its meanings. And they are secret in their conference their speech they the evildoers alladhīna zalamū a substitution for the third person plural indicator wāw of wa-asarrū’l-najwā ‘and they are secret in conference’ ‘Is this namely Muhammad (s) other than a mortal human being like yourselves? and so what he produces is mere sorcery. Will you then take to sorcery will you succumb and follow it even though you are able to see?’ even though you know that it is sorcery?

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قَالَ رَبِّى يَعْلَمُ ٱلْقَوْلَ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

Qaala Rabbee ya'lamul qawla fis samaaa'i wal ardi wa Huwas Samee'ul Aleem

The Prophet said, "My Lord knows whatever is said throughout the heaven and earth, and He is the Hearing, the Knowing."

(پیغمبر نے) کہا کہ جو بات آسمان اور زمین میں (کہی جاتی) ہے میرا پروردگار اسے جانتا ہے۔ اور وہ سننے والا (اور) جاننے والا ہے

Tafsir al-Jalalayn

He said to them ‘My Lord knows the words that are spoken in the heavens and the earth and He is the Hearer of what they keep secret the Knower’ of it.

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بَلْ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۭ بَلِ ٱفْتَرَىٰهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِـَٔايَةٍ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ

Bal qaalooo adghaasu ahlaamim balif taraahu bal huwa shaa'irun falyaatinaa bi Aayatin kamaa ursilal awwaloon

But they say, "[The revelation is but] a mixture of false dreams; rather, he has invented it; rather, he is a poet. So let him bring us a sign just as the previous [messengers] were sent [with miracles]."

بلکہ (ظالم) کہنے لگے کہ (یہ قرآن) پریشان (باتیں ہیں جو) خواب (میں دیکھ لی) ہیں۔ (نہیں) بلکہ اس نے اس کو اپنی طرف سے بنا لیا ہے (نہیں) بلکہ (یہ شعر ہے جو اس) شاعر (کا نتیجہٴ طبع) ہے۔ تو جیسے پہلے (پیغمبر نشانیاں دے کر) بھیجے گئے تھے (اسی طرح) یہ بھی ہمارے پاس کوئی نشانی لائے

Tafsir al-Jalalayn

Nay bal in the three instances below effects a transition from one subject to another but they say regarding those parts of the Qur’ān he the Prophet has brought to them are ‘A muddle of nightmares a confusion of things he has seen in his sleep. Nay he has fabricated it he has invented it; nay he is a poet and what he has brought is merely poetry! So let him bring us a sign such as was sent to the ancients’ like the she-camel Sālih the staff and the glowing hand of Moses. God exalted be He says

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مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَٰهَآ أَفَهُمْ يُؤْمِنُونَ

Maaa aaamanat qablahum min qaryatin ahlaknaahaa a-fahum yu'minoon

Not a [single] city which We destroyed believed before them, so will they believe?

ان سے پہلے جن بستیوں کو ہم نے ہلاک کیا وہ ایمان نہیں لاتی تھیں۔ تو کیا یہ ایمان لے آئیں گے

Tafsir al-Jalalayn

No town before them ever believed — meaning none of its inhabitants — of those that We destroyed for the denial of the signs brought to them. Would they then believe? No.

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وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

Wa maaa arsalnaa qablaka illaa rijaalan nooheee ilaihim fas'aloo ahlaz zikri in kuntum laa ta'lamoon

And We sent not before you, [O Muhammad], except men to whom We revealed [the message], so ask the people of the message if you do not know.

اور ہم نے تم سے پہلے مرد ہی (پیغمبر بنا کر) بھیجے جن کی طرف ہم وحی بھیجتے تھے۔ اگر تم نہیں جانتے تو جو یاد رکھتے ہیں ان سے پوچھ لو

Tafsir al-Jalalayn

And We sent none before you other than men to whom We revealed read nūhī or yūhā ‘to whom it is revealed’ and We sent not any angels. Ask the People of the Remembrance those with knowledge of the Torah and the Gospel if you do not know this; for they will know it. Since you are more likely to believe them than the believers are to believing Muhammad (s).

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وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ

Wa maa ja'alnaahum jasadal laa yaakuloonat ta'aama wa maa kaanoo khaalideen

And We did not make the prophets forms not eating food, nor were they immortal [on earth].

اور ہم نے ان کے لئے ایسے جسم نہیں بنائے تھے کہ کھانا نہ کھائیں اور نہ وہ ہمیشہ رہنے والے تھے

Tafsir al-Jalalayn

And We did not make them namely the messengers bodies that did not eat food nay they eat it; and they were not immortal in this world.

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ثُمَّ صَدَقْنَٰهُمُ ٱلْوَعْدَ فَأَنجَيْنَٰهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا ٱلْمُسْرِفِينَ

summa sadaqnaa humul wa'da fa-anjainaahum wa man nashaaa'u wa ahlaknal musrifeen

Then We fulfilled for them the promise, and We saved them and whom We willed and destroyed the transgressors.

پھر ہم نے ان کے بارے میں (اپنا) وعدہ سچا کردیا تو ان کو اور جس کو چاہا نجات دی اور حد سے نکل جانے والوں کو ہلاک کردیا

Tafsir al-Jalalayn

Then We fulfilled to them the promise to deliver them. So We delivered them and whomever We would of those who believed in them and We destroyed the prodigal those who denied them.

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لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَٰبًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ

Laqad anzalnaaa ilaikum Kitaaban feehi zikrukum afalaa ta'qiloon

We have certainly sent down to you a Book in which is your mention. Then will you not reason?

ہم نے تمہاری طرف ایسی کتاب نازل کی ہے جس میں تمہارا تذکرہ ہے۔ کیا تم نہیں سمجھتے

Tafsir al-Jalalayn

Now We have sent down as revelation to you O clan of Quraysh a Book in which there is the remembrance that is yours for it is in your language. Will you not understand? and so believe in it?

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وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ

Wa kam qasamnaa min qaryatin kannat zaalimatanw wa anshadnaa ba'dahaa qawman aakhareen

And how many a city which was unjust have We shattered and produced after it another people.

اور ہم نے بہت سی بستیوں کو جو ستمگار تھیں ہلاک کر مارا اور ان کے بعد اور لوگ پیدا کردیئے

Tafsir al-Jalalayn

And how many did We destroy of towns — meaning its inhabitants — that had been wrongdoing disbelieving and brought forth another people after it!

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فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ

Falammaaa ahassoo baasanaaa izaaa hum minhaa yarkudoon

And when its inhabitants perceived Our punishment, at once they fled from it.

جب انہوں نے ہمارے (مقدمہ) عذاب کو دیکھا تو لگے اس سے بھاگنے

Tafsir al-Jalalayn

And when they felt Our might when the inhabitants of the town sensed destruction to be near behold they ran away from it they flee hastily therefrom.

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لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَٰكِنِكُمْ لَعَلَّكُمْ تُسْـَٔلُونَ

Laa tarkudoo warji'ooo ilaa maaa utriftum feehe wa masaakinikum la'allakum tus'aloon

[Some angels said], "Do not flee but return to where you were given luxury and to your homes - perhaps you will be questioned."

مت بھاگو اور جن (نعمتوں) میں تم عیش وآسائش کرتے تھے ان کی اور اپنے گھروں کی طرف لوٹ جاؤ۔ شاید تم سے (اس بارے میں) دریافت کیا جائے

Tafsir al-Jalalayn

But the angels said to them scornfully ‘Do not run away! Return to the opulence the comforts which you were given to enjoy and your dwelling-places that perhaps you might be asked’ for something of your worldly possessions as usual.

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قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ

Qaaloo yaa wailanaaa innaa kunnaa zaalimeen

They said, "O woe to us! Indeed, we were wrongdoers."

کہنے لگے ہائے شامت بےشک ہم ظالم تھے

Tafsir al-Jalalayn

They said ‘O yā is for calling attention to something woe to us! this is our destruction! We have indeed been doing wrong’ through our disbelief.

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فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَٰهُمْ حَصِيدًا خَٰمِدِينَ

Famaa zaalat tilka da'waahum hattaa ja'alnaahum haseedan khaamideen

And that declaration of theirs did not cease until We made them [as] a harvest [mowed down], extinguished [like a fire].

تو وہ ہمیشہ اسی طرح پکارتے رہے یہاں تک کہ ہم نے ان کو (کھیتی کی طرح) کاٹ کر (اور آگ کی طرح) بجھا کر ڈھیر کردیا

Tafsir al-Jalalayn

So that saying remained their cry which they would make and repeat until We made them as reaped crops as crops harvested with sickles when they were killed with the sword stilled dead like the stillness of fire when it is extinguished.

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وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَٰعِبِينَ

Wa maa khalaqnas samaaa'a wal arda wa maa bainahumaa laa'ibeen

And We did not create the heaven and earth and that between them in play.

اور ہم نے آسمان اور زمین کو جو اور (مخلوقات) ان دونوں کے درمیان ہے اس کو لہوولعب کے لئے پیدا نہیں کیا

Tafsir al-Jalalayn

And We did not create the heaven and the earth and all that is between them playing being frivolous but to indicate Our power and to benefit Our servants.

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لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ

Law aradnaaa an nattakhiza lahwal lat takhaznaahu mil ladunnaaa in kunnaa faa'ileen

Had We intended to take a diversion, We could have taken it from [what is] with Us - if [indeed] We were to do so.

اگر ہم چاہتے کہ کھیل (کی چیزیں یعنی زن وفرزند) بنائیں تو اگر ہم کو کرنا ہوتا تو ہم اپنے پاس سے بنالیتے

Tafsir al-Jalalayn

Had We desired to find some diversion that which provides diversion in the way of a partner or a child We would have found it with Ourselves from among the beautiful-eyed houris or angels were We to do so. But We did not do so thus We never desired it.

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بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَٰطِلِ فَيَدْمَغُهُۥ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ ٱلْوَيْلُ مِمَّا تَصِفُونَ

Bal naqzifu bilhaqqi 'alal baatili fa yadmaghuhoo fa izaa huwa zaahiq; wa lakumul wailu mimmaa tasifoon

Rather, We dash the truth upon falsehood, and it destroys it, and thereupon it departs. And for you is destruction from that which you describe.

بلکہ ہم سچ کو جھوٹ پر کھینچ مارتے ہیں تو وہ اس کا سر توڑ دیتا ہے اور جھوٹ اسی وقت نابود ہوجاتا ہے۔ اور جو باتیں تم بناتے ہو ان سے تمہاری ہی خرابی ہے

Tafsir al-Jalalayn

Nay but We hurl We cast the truth faith against falsehood disbelief and it obliterates it and behold it vanishes disappears damaghahu ‘it obliterates it’ actually means ‘it struck the brain with a blow’ a blow which is fatal. And for you O disbelievers of Mecca there shall be woe severe chastisement for what you ascribe to God of mate or child.

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وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَنْ عِندَهُۥ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَلَا يَسْتَحْسِرُونَ

Wa lahoo man fis samaawaati wal ard; wa man 'indahoo laa yastakbiroona 'an 'ibaada tihee wa laa yastahsiroon

To Him belongs whoever is in the heavens and the earth. And those near Him are not prevented by arrogance from His worship, nor do they tire.

اور جو لوگ آسمانوں میں اور جو زمین میں ہیں سب اسی کے (مملوک اور اُسی کا مال) ہیں۔ اور جو (فرشتے) اُس کے پاس ہیں وہ اس کی عبادت سے نہ کنیاتے ہیں اور نہ اکتاتے ہیں

Tafsir al-Jalalayn

And to Him exalted be He belongs whoever is in the heavens and the earth as possessions and those who are near Him namely the angels wa-man ‘indahu the subject the predicate of which is the following clause do not disdain to worship Him nor do they weary.

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يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ

Yusabbihoona laila wannahaara laa yafturoon

They exalt [Him] night and day [and] do not slacken.

رات دن (اُس کی) تسبیح کرتے رہتے ہیں (نہ تھکتے ہیں) نہ اکتاتے ہیں

Tafsir al-Jalalayn

They glorify Him night and day and they do not falter in it for it comes to them as naturally as breathing comes to us something which we can never be distracted from.

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أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةً مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ

Amit takhazooo aalihatam minal ardi hum yunshiroon

Or have men taken for themselves gods from the earth who resurrect [the dead]?

بھلا لوگوں نے جو زمین کی چیزوں سے (بعض کو) معبود بنا لیا ہے (تو کیا) وہ ان کو (مرنے کے بعد) اُٹھا کھڑا کریں گے؟

Tafsir al-Jalalayn

Or am functions with the meaning of bal ‘nay’ to effect a transition in subject-matter; the hamza is for rhetorical denial have they chosen gods that are from the earth such as stones gold or silver who that is gods who resurrect? who bring the dead back to life? No! Indeed only one who brings the dead back to life can be God.

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لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ

Law kaana feehimaaa aalihatun illal laahu lafasadataa; fa-Subhaanal laahi Rabbil 'Arshi 'ammaa yasifoon

Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.

اگر آسمان اور زمین میں خدا کے سوا اور معبود ہوتے تو زمین وآسمان درہم برہم ہوجاتے۔ جو باتیں یہ لوگ بتاتے ہیں خدائے مالک عرش ان سے پاک ہے

Tafsir al-Jalalayn

Had there been in either of them that is in the heavens and the earth gods other than God that is other than Him the two would have surely deteriorated they the heavens and the earth would have deviated from their observed order because counteractive forces would exist among such gods as is usually the case when there is more than one ruler that there is counteraction and a lack of consensus regarding something. So glory be to God — an exaltation — the Lord the Creator of the Throne al-kursī above what they ascribe the disbelievers to God of His having a partner and otherwise.

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لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ

Laa yus'alu 'ammaa yaf'alu wa hum yus'aloon

He is not questioned about what He does, but they will be questioned.

وہ جو کام کرتا ہے اس کی پرستش نہیں ہوگی اور (جو کام یہ لوگ کرتے ہیں اس کی) ان سے پرستش ہوگی

Tafsir al-Jalalayn

He shall not be questioned about what He does but they shall be questioned about their actions.

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أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ فَهُم مُّعْرِضُونَ

Amit takhazoo min doonihee aalihatan qul haatoo burhaanakum haaza zikru mam ma'iya wa zikru man qablee; bal aksaruhum laa ya'lamoonal haqqa fahum mu'ridoon

Or have they taken gods besides Him? Say, [O Muhammad], "Produce your proof. This [Qur'an] is the message for those with me and the message of those before me." But most of them do not know the truth, so they are turning away.

کیا لوگوں نے خدا کو چھوڑ کر اور معبود بنالئے ہیں۔ کہہ دو کہ (اس بات پر) اپنی دلیل پیش کرو۔ یہ (میری اور) میرے ساتھ والوں کی کتاب بھی ہے اور جو مجھ سے پہلے (پیغمبر) ہوئے ہیں۔ ان کی کتابیں بھی ہیں۔ بلکہ (بات یہ ہے کہ) ان اکثر حق بات کو نہیں جانتے اور اس لئے اس سے منہ پھیر لیتے ہیں

Tafsir al-Jalalayn

Or have they chosen besides Him exalted be He other than Him gods? herein is an interrogative meant as a rebuke. Say ‘Bring your proof for this — but such a thing is impossible. This is the Remembrance of those with me namely my community and that Remembrance is the Qur’ān and the Remembrance of those before me of communities namely the Torah and the Gospel and other Books of God not a single one of which contains the statement that with God there exists another god in the way that they claim — exalted be He above such a thing. Nay but most of them do not know the truth the affirmation of God’s Oneness and so they are disregardful’ of that discernment that leads to knowledge of it.

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وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ

Wa maaa arsalnaa min qablika mir Rasoolin illaa nooheee ilaihi annahoo laaa ilaaha illaaa Ana fa'budoon

And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me."

اور جو پیغمبر ہم نےتم سے پہلے بھیجے ان کی طرف یہی وحی بھیجی کہ میرے سوا کوئی معبود نہیں تو میری ہی عبادت کرو

Tafsir al-Jalalayn

And We did not send any Messenger before you but We revealed to him read nūhī or yūhā ‘but it was revealed to him’ that ‘There is no god except Me so worship Me’ that is affirm My Oneness.

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وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا سُبْحَٰنَهُۥ بَلْ عِبَادٌ مُّكْرَمُونَ

Wa qaalut takhazar Rahmaanu waladan Subhaanah; bal 'ibaadum mkkramoon

And they say, "The Most Merciful has taken a son." Exalted is He! Rather, they are [but] honored servants.

اور کہتے ہیں کہ خدا بیٹا رکھتا ہے۔ وہ پاک ہے (اس کے نہ بیٹا ہے نہ بیٹی) بلکہ (جن کو یہ لوگ اس کے بیٹے بیٹیاں سمجھتے ہیں) وہ اس کے عزت والے بندے ہیں

Tafsir al-Jalalayn

And they say ‘The Compassionate One has taken a son’ from the angels. Glory be to Him! Nay but they are merely servants who are honoured in His presence; for the very servitude of all creatures to Him is inconsistent with the attribution of any of them as progeny of His.

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لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ

Laa yasbiqoonahoo bil qawli wa hum bi amrihee ya'maloon

They cannot precede Him in word, and they act by His command.

اس کے آگے بڑھ کر بول نہیں سکتے۔ اور اس کے حکم پر عمل کرتے ہیں

Tafsir al-Jalalayn

They do not venture to speak before Him — they only speak after He has spoken and they act according to His command that is following His issuing of it.

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يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِۦ مُشْفِقُونَ

Ya'lamu maa baina aideehim wa maa khalfahum wa laa yashfa'oona illaa limanir tadaa wa hum min khash yatihee mushfiqoon

He knows what is [presently] before them and what will be after them, and they cannot intercede except on behalf of one whom He approves. And they, from fear of Him, are apprehensive.

جو کچھ ان کے آگے ہوچکا ہے اور پیچھے ہوگا وہ سب سے واقف ہے اور وہ (اس کے پاس کسی کی) سفارش نہیں کرسکتے مگر اس شخص کی جس سے خدا خوش ہو اور وہ اس کی ہیبت سے ڈرتے رہتے ہیں

Tafsir al-Jalalayn

He knows what is before them and what is behind them that is what they have done and what they will do and they do not intercede except for him with whom He is satisfied that he be interceded for and they for awe of Him exalted be He are apprehensive fearful.

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وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

Wa mai yaqul minhum inneee ilaahum min doonihee fazaalika najzeehi Jahannam; kazaalika najziz zaalimeen

And whoever of them should say, "Indeed, I am a god besides Him"- that one We would recompense with Hell. Thus do We recompense the wrongdoers.

اور جو شخص ان میں سے یہ کہے کہ خدا کے سوا میں معبود ہوں تو اسے ہم دوزخ کی سزا دیں گے اور ظالموں کو ہم ایسی ہی سزا دیا کرتے ہیں

Tafsir al-Jalalayn

And should any of them say ‘I am a god besides Him’ that is besides God in other words a god other than Him — and this is Iblīs who summoned others to worship his soul and commanded that it be obeyed — such a one We will requite with Hell. Thus in the same way that We requite him We requite wrong-doers idolaters.

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أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَٰهُمَا وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ أَفَلَا يُؤْمِنُونَ

Awalam yaral lazeena kafarooo annas samaawaati wal arda kaanataa ratqan faftaqnaahumaa wa ja'alnaa minal maaa'i kulla shai'in haiyin afalaa yu'minoon

Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?

کیا کافروں نے نہیں دیکھا کہ آسمان اور زمین دونوں ملے ہوئے تھے تو ہم نے جدا جدا کردیا۔ اور تمام جاندار چیزیں ہم نے پانی سے بنائیں۔ پھر یہ لوگ ایمان کیوں نہیں لاتے؟

Tafsir al-Jalalayn

Have they not one may read a-wa-lam or a-lam realised have they not come to know those who disbelieve that the heavens and the earth were closed together and then We parted them We made seven heavens and seven earths — or it is meant that the heaven was parted and began to rain when it did not use to do so and that the earth was parted and began to produce plants when it did not use to do so; and We made of water the water that falls from the heaven and that springs from the earth every living thing? in the way of plants and otherwise in other words water is the cause of such things having life. Will they not then believe? by affirming My Oneness?

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وَجَعَلْنَا فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ

Wa ja'alnaa fil ardi rawaasiya an tameeda bihim wa ja'alnaa feehaa fijaajan subulal la'allahum yahtadoon

And We placed within the earth firmly set mountains, lest it should shift with them, and We made therein [mountain] passes [as] roads that they might be guided.

اور ہم نے زمین میں پہاڑ بنائے تاکہ لوگوں (کے بوجھ) سے ہلنے (اور جھکنے) نہ لگے اور اس میں کشادہ راستے بنائے تاکہ لوگ ان پر چلیں

Tafsir al-Jalalayn

And We set in the earth firm mountains lest it should shake with them and We set in them in the firm mountains ravines as roads subulan substitutes for fijājan ‘ravines’ which are wide through-routes that perhaps they may be guided to their destinations during travel.

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وَجَعَلْنَا ٱلسَّمَآءَ سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ ءَايَٰتِهَا مُعْرِضُونَ

Wa ja'alnas samaaa'a saqfam mahfoozanw wa hum 'an Aayaatihaa mu'ridoon

And We made the sky a protected ceiling, but they, from its signs, are turning away.

اور آسمان کو محفوظ چھت بنایا۔ اس پر بھی وہ ہماری نشانیوں سے منہ پھیر رہے ہیں

Tafsir al-Jalalayn

And We made the heaven a roof for the earth functioning like the roof of a house preserved from collapsing; and yet of the signs thereof namely the signs of this heaven such as the sun the moon and the stars they are disregardful failing to reflect on them and thus realise that the Creator of such things can have no partner.

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وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ فِى فَلَكٍ يَسْبَحُونَ

Wa Huwal lazee khalaqal laila wannahaara washshamsa wal qamara kullun fee falakiny yashbahoon

And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming.

اور وہی تو ہے جس نے رات اور دن اور سورج اور چاند کو بنایا۔ (یہ) سب (یعنی سورج اور چاند اور ستارے) آسمان میں (اس طرح چلتے ہیں گویا) تیر رہے ہیں

Tafsir al-Jalalayn

And He it is Who created the night and the day and the sun and the moon each kullun the nunation of this particle stands in place of the second noun of the genitive construction that would have been al-shams ‘the sun’ or al-qamar ‘the moon’ or their subsidiaries namely al-nujūm ‘the stars’ in an orbit a circular one like a mill in the sky swimming moving with speed like a swimmer in water. In order to effect the analogy with the latter the plural person of the verb employed for rational beings is used.

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وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ ٱلْخُلْدَ أَفَإِي۟ن مِّتَّ فَهُمُ ٱلْخَٰلِدُونَ

Wa maa ja'alnaa libasharim min qablikal khuld; afaimmitta fahumul khaalidoon

And We did not grant to any man before you eternity [on earth]; so if you die - would they be eternal?

اور (اے پیغمبر) ہم نے تم سے پہلے کسی آدمی کو بقائے دوام نہیں بخشا۔ بھلا اگر تم مرجاؤ تو کیا یہ لوگ ہمیشہ رہیں گے

Tafsir al-Jalalayn

When the disbelievers said that Muhammad (s) would die the following was revealed And We did not assign to any human being before you immortality permanence of life in this world. What if you are fated to die will they be immortal? in it? No! The last sentence constitutes the syntactical locus of the interrogative of denial.

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كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ

Kullu nafsin zaaa'iqatul mawt; wa nablookum bishsharri walkhairi fitnatanw wa ilainaa turja'oon

Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.

ہر متنفس کو موت کا مزا چکھنا ہے۔ اور ہم تو لوگوں کو سختی اور آسودگی میں آزمائش کے طور پر مبتلا کرتے ہیں۔ اور تم ہماری طرف ہی لوٹ کر آؤ گے

Tafsir al-Jalalayn

Every soul shall taste death in this world and We will try you We will test you with ill and good such as poverty and wealth sickness and health as an ordeal fitnatan an object denoting reason in other words for the purpose of seeing whether you will be patient and give thanks or not. And then unto Us you shall be brought back that We may requite you.

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وَإِذَا رَءَاكَ ٱلَّذِينَ كَفَرُوٓا۟ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا ٱلَّذِى يَذْكُرُ ءَالِهَتَكُمْ وَهُم بِذِكْرِ ٱلرَّحْمَٰنِ هُمْ كَٰفِرُونَ

Wa izaa ra aakal lazeena kafarooo iny-yattakhizoonaka illa huzuwaa; ahaazal lazee yazkuru aalihatakum wa hum bi zikrir Rahmaani hum kaafiroon

And when those who disbelieve see you, [O Muhammad], they take you not except in ridicule, [saying], "Is this the one who insults your gods?" And they are, at the mention of the Most Merciful, disbelievers.

اور جب کافر تم کو دیکھتے ہیں تو تم سے استہزاء کرتے ہیں کہ کیا یہی شخص ہے جو تمہارے معبودوں کا ذکر (برائی سے) کیا کرتا ہے حالانکہ وہ خود رحمٰن کے نام سے منکر ہیں

Tafsir al-Jalalayn

And whenever the disbelievers see you they only take you in derision that is as one to be derided saying ‘Is this the one who mentions your gods?’ that is the one who derides them? And yet when it comes to the mention of the Compassionate One to them they hum repeated for emphasis are disbelieving of it saying ‘We do not know of any such individual’.

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خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ سَأُو۟رِيكُمْ ءَايَٰتِى فَلَا تَسْتَعْجِلُونِ

Khuliqal insaanu min 'ajal; sa ureekum Aayaatee falaa tasta'jiloon

Man was created of haste. I will show you My signs, so do not impatiently urge Me.

انسان (کچھ ایسا جلد باز ہے کہ گویا) جلد بازی ہی سے بنایا گیا ہے۔ میں تم لوگوں کو عنقریب اپنی نشانیاں دکھاؤں گا تو تم جلدی نہ کرو

Tafsir al-Jalalayn

The following was revealed regarding their demand that chastisement be hastened Man was created of haste that is to say because he is so hasty in his affairs it is as if he had been created out of it. Assuredly I shall show you My signs My promises of chastisement so do not demand that I hasten in sending it. And so He God made them suffer death at the battle of Badr.

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وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ

Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen

And they say, "When is this promise, if you should be truthful?"

اور کہتے ہیں کہ اگر تم سچے ہو تو (جس عذاب کا) یہ وعید (ہے وہ) کب (آئے گا)؟

Tafsir al-Jalalayn

And they say ‘When will this promise of resurrection be fulfilled if you are truthful?’ about it.

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لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ

Law ya'lamul lazeena kafaroo heena laa yakuffoona 'anw wujoohihimun Naara wa laa 'an zuhoorihim wa laa hum yunsaroon

If those who disbelieved but knew the time when they will not avert the Fire from their faces or from their backs and they will not be aided...

اے کاش کافر اس وقت کو جانیں جب وہ اپنے مونہوں پر سے (دوزخ کی) آگ کو روک نہ سکیں گے اور نہ اپنی پیٹھوں پر سے اور نہ ان کا کوئی مددگار ہوگا

Tafsir al-Jalalayn

God exalted be He says If those who disbelieved only knew of the time when they shall not be able to ward off repel the Fire from their faces nor from their backs nor shall they be helped nor shall they be protected from it at the Resurrection the response to the conditional particle law ‘if only’ is something along the lines of ‘they would not have said that’.

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بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ

Bal taateehim baghtatan fatabhatuhum falaa yastatee'oona raddahaa wa laa hum yunzaroon

Rather, it will come to them unexpectedly and bewilder them, and they will not be able to repel it, nor will they be reprieved.

بلکہ قیامت ان پر ناگہاں آ واقع ہوگی۔ اور ان کے ہوش کھو دے گی۔ پھر نہ تو وہ اس کو ہٹا سکیں گے اور نہ ان کو مہلت دی جائے گی

Tafsir al-Jalalayn

Nay but it the Resurrection shall come upon them suddenly dumbfounding them confusing them and they shall not be able to ward it off nor shall they be granted any respite nor shall they be given any extra time to make a repentance or offer an excuse.

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وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

Wa laqadis tuhzi'a bi-Rusulim min qablika fahaaqa billazeena sakhiroo minhum maa kaanoo bihee yastahzi'oon

And already were messengers ridiculed before you, but those who mocked them were enveloped by what they used to ridicule.

اور تم سے پہلے بھی پیغمبروں کے ساتھ استہزاء ہوتا رہا ہے تو جو لوگ ان میں سے تمسخر کیا کرتے تھے ان کو اسی (عذاب) نے جس کی ہنسی اُڑاتے تھے آگھیرا

Tafsir al-Jalalayn

And verily messengers before you were derided — herein is a statement to comfort the Prophet s — but those who mocked them were encircled by it was sent down against them that which they used to deride namely chastisement — likewise it shall befall those who have derided you.

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قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَٰنِ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ

Qul mai yakla 'ukum billaili wannahaari minar Rahmaan; bal hum 'an zikri Rabbihim mu'ridoon

Say, "Who can protect you at night or by day from the Most Merciful?" But they are, from the remembrance of their Lord, turning away.

کہو کہ رات اور دن میں خدا سے تمہاری کون حفاظت کرسکتا ہے؟ بات یہ ہے کہ اپنے پروردگار کی یاد سے منہ پھیرے ہوئے ہیں

Tafsir al-Jalalayn

Say to them ‘Who can guard you preserve you by night and day from the Compassionate One?’ from His chastisement if it should befall you? In other words no one can do such a thing. Those being addressed here do not fear God’s chastisement because they deny the truth of it. Nay but of the Remembrance of their Lord that is the Qur’ān they are disregardful failing to reflect on it.

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أَمْ لَهُمْ ءَالِهَةٌ تَمْنَعُهُم مِّن دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ

Am lahum aalihatun tamna'ulum min dooninaa; laa yastatee'oona nasra anfusihim wa laa hum minnna yus-haboon

Or do they have gods to defend them other than Us? They are unable [even] to help themselves, nor can they be protected from Us.

کیا ہمارے سوا ان کے اور معبود ہیں کہ ان کو (مصائب سے) بچاسکیں۔ وہ آپ اپنی مدد تو کر ہی نہیں سکتے اور نہ ہم سے پناہ ہی دیئے جائیں گے

Tafsir al-Jalalayn

Or is it that they have am ‘or’ functions with the sense of a hamza used to indicate denial that is read it as a-lahum ‘do they have’ gods to defend them against that which might cause them harm besides Us? In other words do they have anyone other than Us to defend them against such things? No! They namely the gods cannot help themselves and so they will not be able to help them; nor shall they the disbelievers be protected from Us from Our chastisement one may say sahibaka’Llāhu to mean ‘May God preserve and protect you’.

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بَلْ مَتَّعْنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ أَفَهُمُ ٱلْغَٰلِبُونَ

Bal matta'naa haaa'ulaaa'i wa aabaaa'ahum hattaa taala 'alaihimul 'umur; afalaa yarawna anna naatil arda nanqusuhaa min atraafihaa; afahumul ghaaliboon

But, [on the contrary], We have provided good things for these [disbelievers] and their fathers until life was prolonged for them. Then do they not see that We set upon the land, reducing it from its borders? So it is they who will overcome?

بلکہ ہم ان لوگوں کو اور ان کے باپ دادا کو متمتع کرتے رہے یہاں تک کہ (اسی حالت میں) ان کی عمریں بسر ہوگئیں۔ کیا یہ نہیں دیکھتے کہ ہم زمین کو اس کے کناروں سے گھٹاتے چلے آتے ہیں۔ تو کیا یہ لوگ غلبہ پانے والے ہیں؟

Tafsir al-Jalalayn

Nay but We provided comforts for these and their fathers in the way of the graces which We bestowed on them until life lasted long for them so that they were deluded by such longevity. Do they not see how We visit the land how We target their land diminishing it at its edges? by granting the Prophet victory through conquest. Are they the ones who will prevail? No it is rather the Prophet and his Companions who will do so.

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قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ

Qul innamaaa unzirukum bilwahyi; wa laa yasma'us summud du'aaa'a izaa maa yunzaroon

Say, "I only warn you by revelation." But the deaf do not hear the call when they are warned.

کہہ دو کہ میں تم کو حکم خدا کے مطابق نصیحت کرتا ہوں۔ اور بہروں کوجب نصیحت کی جائے تو وہ پکار کر سنتے ہی نہیں

Tafsir al-Jalalayn

Say to them ‘I warn you only by the Revelation’ that comes from God and not by my own prompting. But the deaf do not hear the call when idhā read pronouncing both hamzas fully or omitting the second hamza between it and the yā’ they are warned. They are like those who are deaf when they fail to act in accordance with the warnings they hear.

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وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ

Wa la'im massat hum nafhatum min 'azaabi Rabbika la yaqoolunna yaawailanaaa innnaa kunnaa zaalimeen

And if [as much as] a whiff of the punishment of your Lord should touch them, they would surely say, "O woe to us! Indeed, we have been wrongdoers."

اور اگر ان کو تمہارے پروردگار کا تھوڑا سا عذاب بھی پہنچے تو کہنے لگیں کہ ہائے کم بختی ہم بےشک ستمگار تھے

Tafsir al-Jalalayn

And if a whiff a slight instance of your Lord’s chastisement were to touch them they would indeed say ‘O yā used for drawing attention to something woe for us! O this is our destruction! Truly we were doing evil’ in ascribing partners to God and denying the Mission of Muhammad (s).

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وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ

Wa nada'ul mawaazeenal qista li Yawmil Qiyaamati falaa tuzlamu nafsun shai'aa; wa in kaana misqaala habbatim min khardalin atainaa bihaa; wa kafaa binaa haasibeen

And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.

اور ہم قیامت کے دن انصاف کی ترازو کھڑی کریں گے تو کسی شخص کی ذرا بھی حق تلفی نہ کی جائے گی۔ اور اگر رائی کے دانے کے برابر بھی (کسی کا عمل) ہوگا تو ہم اس کو لاحاضر کریں گے۔ اور ہم حساب کرنے کو کافی ہیں

Tafsir al-Jalalayn

And We shall set up the just balances the equitable ones for the Day of Resurrection that is on it and no soul shall be wronged in any way neither by deducting a good deed from its record nor by adding to it an evil one; and even if it the action be the weight of a single mustard seed We shall produce it with its full weight and We suffice as reckoners to count all things.

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وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ وَضِيَآءً وَذِكْرًا لِّلْمُتَّقِينَ

Wa laqad aatainaa Moosa wa haaroonal Furqaana wa diyaa'anw wa zikral lilmuttaqeen

And We had already given Moses and Aaron the criterion and a light and a reminder for the righteous

اور ہم نے موسیٰ اور ہارون کو (ہدایت اور گمراہی میں) فرق کر دینے والی اور (سرتاپا) روشنی اور نصیحت (کی کتاب) عطا کی (یعنی) پرہیز گاروں کے لئے

Tafsir al-Jalalayn

And verily We gave Moses and Aaron the Criterion the Torah that discriminates between truth and falsehood and between what is lawful and unlawful and an illumination by it and remembrance an admonition therein for those who are wary of God

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ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ

Allazeena yakhshawna Rabbahum bilghaibi wa hum minas Saa'ati mushfiqoon

Who fear their Lord unseen, while they are of the Hour apprehensive.

جو بن دیکھے اپنے پروردگار سے ڈرتے ہیں اور قیامت کا بھی خوف رکھتے ہیں

Tafsir al-Jalalayn

those who fear their Lord in concealment from people that is when they are in seclusion from them and who on account of the Hour that is on account of its terrors are apprehensive fearful.

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وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَٰهُ أَفَأَنتُمْ لَهُۥ مُنكِرُونَ

Wa haazaa Zikrum Mubaarakun anzalnaah; afa antum lahoo munkiroon

And this [Qur'an] is a blessed message which We have sent down. Then are you with it unacquainted?

یہ مبارک نصیحت ہے جسے ہم نے نازل فرمایا ہے تو کیا تم اس سے انکار کرتے ہو؟

Tafsir al-Jalalayn

And this namely the Qur’ān is a blessed Remembrance which We have revealed. Will you then deny it? the interrogative here is intended as a rebuke.

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وَلَقَدْ ءَاتَيْنَآ إِبْرَٰهِيمَ رُشْدَهُۥ مِن قَبْلُ وَكُنَّا بِهِۦ عَٰلِمِينَ

Wa laqad aatainaaa Ibraaheema rushdahoo min qablu wa kunnaa bihee 'aalimeen

And We had certainly given Abraham his sound judgement before, and We were of him well-Knowing

اور ہم نے ابراہیمؑ کو پہلے ہی سے ہدایت دی تھی اور ہم ان کے حال سے واقف تھے

Tafsir al-Jalalayn

And verily We had given Abraham his rectitude before that is his right guidance before he came of age — and We were Aware of him in that he was deserving of such guidance

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إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا هَٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمْ لَهَا عَٰكِفُونَ

Iz qaala li abeehi wa qawmihee maa haazihit tamaaseelul lateee antum lahee 'aakifoon

When he said to his father and his people, "What are these statues to which you are devoted?"

جب انہوں نے اپنے باپ اور اپنی قوم کے لوگوں سے کہا یہ کیا مورتیں ہیں جن (کی پرستش) پر تم معتکف (وقائم) ہو؟

Tafsir al-Jalalayn

when he said to his father and his people ‘What are these images these idols to which you constantly cleave?’ that is which you are constantly worshipping.

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قَالُوا۟ وَجَدْنَآ ءَابَآءَنَا لَهَا عَٰبِدِينَ

Qaaloo wajadnaaa aabaaa'anaa lahaa 'aabideen

They said, "We found our fathers worshippers of them."

وہ کہنے لگے کہ ہم نے اپنے باپ دادا کو ان کی پرستش کرتے دیکھا ہے

Tafsir al-Jalalayn

They said ‘We found our fathers worshipping them’ and so we followed their example.

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قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَءَابَآؤُكُمْ فِى ضَلَٰلٍ مُّبِينٍ

Qaala laqad kuntum antum wa aabaaa'ukum fee dalaalim mubeen

He said, "You were certainly, you and your fathers, in manifest error."

(ابراہیم نے) کہا کہ تم بھی (گمراہ ہو) اور تمہارے باپ دادا بھی صریح گمراہی میں پڑے رہے

Tafsir al-Jalalayn

He said to them ‘Truly you and your fathers by worshipping them have been in manifest error’.

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قَالُوٓا۟ أَجِئْتَنَا بِٱلْحَقِّ أَمْ أَنتَ مِنَ ٱللَّٰعِبِينَ

Qaalooo aji'tanaa bil haqqi am anta minal laa'ibeen

They said, "Have you come to us with truth, or are you of those who jest?"

وہ بولے کیا تم ہمارے پاس (واقعی) حق لائے ہو یا (ہم سے) کھیل (کی باتیں) کرتے ہو؟

Tafsir al-Jalalayn

They said ‘Do you bring us the truth in that which you are saying or are you being frivolous?’ in this regard.

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قَالَ بَل رَّبُّكُمْ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ٱلَّذِى فَطَرَهُنَّ وَأَنَا۠ عَلَىٰ ذَٰلِكُم مِّنَ ٱلشَّٰهِدِينَ

Qaala bar Rabbukum Rabbus samaawaati wal ardil lazee fatarahunna wa ana 'alaa zaalikum minash shaahideen

He said, "[No], rather, your Lord is the Lord of the heavens and the earth who created them, and I, to that, am of those who testify.

(ابراہیم نے) کہا (نہیں) بلکہ تمہارا پروردگار آسمانوں اور زمین کا پروردگار ہے جس نے ان کو پیدا کیا ہے۔ اور میں اس (بات) کا گواہ (اور اسی کا قائل) ہوں

Tafsir al-Jalalayn

He said ‘Nay but your Lord the only One worthy of being worshipped is the Lord the Owner of the heavens and the earth the One Who originated them Who created them without any precedent and to that which I have said I am a witness.

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وَتَٱللَّهِ لَأَكِيدَنَّ أَصْنَٰمَكُم بَعْدَ أَن تُوَلُّوا۟ مُدْبِرِينَ

Wa tallaahi la akeedanna asnaamakum ba'da an tuwalloo mudbireen

And [I swear] by Allah, I will surely plan against your idols after you have turned and gone away."

اور خدا کی قسم جب تم پیٹھ پھیر کر چلے جاؤ گے تو میں تمہارے بتوں سے ایک چال چلوں گا

Tafsir al-Jalalayn

And by God I shall devise a stratagem against your idols after you have gone away with your backs turned’.

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فَجَعَلَهُمْ جُذَٰذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ

Faja'alahum juzaazan illaa kabeeral lahum la'allahum ilaihi yarji'oon

So he made them into fragments, except a large one among them, that they might return to it [and question].

پھر ان کو توڑ کر ریزہ ریزہ کردیا مگر ایک بڑے (بت) کو (نہ توڑا) تاکہ وہ اس کی طرف رجوع کریں

Tafsir al-Jalalayn

And so after they had set off to a gathering of theirs on one of their festival days he reduced them to fragments read judhādhan or jidhādhan meaning ‘pieces’ smashing them with a hatchet all except the principal one among them around whose neck he hung the hatchet that they might return to it that is to the principal one and see what he had done to the others.

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قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ

Qaaloo man fa'ala haazaa bi aalihatinaaa innahoo laminaz zaalimeen

They said, "Who has done this to our gods? Indeed, he is of the wrongdoers."

کہنے لگے کہ ہمارے معبودوں کے ساتھ یہ معاملہ کس نے کیا؟ وہ تو کوئی ظالم ہے

Tafsir al-Jalalayn

They said upon returning and seeing what had been done ‘Who has done this to our gods? Truly he is an evildoer’ in this regard.

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قَالُوا۟ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُۥٓ إِبْرَٰهِيمُ

Qaaloo sami'naa fatany yazkuruhum yuqaalu lahooo Ibraaheem

They said, "We heard a young man mention them who is called Abraham."

لوگوں نے کہا کہ ہم نے ایک جوان کو ان کا ذکر کرتے ہوئے سنا ہے اس کو ابراہیم کہتے ہیں

Tafsir al-Jalalayn

They said one to the other ‘We heard a young man making ill mention of them deriding them — he is called Abraham’.

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قَالُوا۟ فَأْتُوا۟ بِهِۦ عَلَىٰٓ أَعْيُنِ ٱلنَّاسِ لَعَلَّهُمْ يَشْهَدُونَ

Qaaloo faatoo bihee 'alaaa a'yunin naasi la'allahum yash hadoon

They said, "Then bring him before the eyes of the people that they may testify."

وہ بولے کہ اسے لوگوں کے سامنے لاؤ تاکہ گواہ رہیں

Tafsir al-Jalalayn

They said ‘Then bring him before the people’s eyes that is openly that they may testify’ against him as being the perpetrator.

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قَالُوٓا۟ ءَأَنتَ فَعَلْتَ هَٰذَا بِـَٔالِهَتِنَا يَٰٓإِبْرَٰهِيمُ

Qaalooo 'a-anta fa'alta haazaa bi aalihatinaa yaaa Ibraaheem

They said, "Have you done this to our gods, O Abraham?"

(جب ابراہیم آئے تو) بت پرستوں نے کہا کہ ابراہیم بھلا یہ کام ہمارے معبودوں کے ساتھ تم نے کیا ہے؟

Tafsir al-Jalalayn

They said to him after he had been brought before them ‘So is it you read a-anta either pronouncing fully the two hamzas; or substituting an alif for the second one or not pronouncing it the second one and inserting an alif between the one not pronounced and the other one or without this insertion who has done this to our gods O Abraham?’

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قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ

Qaala bal fa'alahoo kabeeruhum haazaa fas'aloohum in kaanoo yantiqoon

He said, "Rather, this - the largest of them - did it, so ask them, if they should [be able to] speak."

(ابراہیم نے) کہا (نہیں) بلکہ یہ ان کے اس بڑے (بت) نے کیا (ہوگا) ۔ اگر یہ بولتے ہیں تو ان سے پوچھ لو

Tafsir al-Jalalayn

He said concealing his deed ‘Rather it was this principal one among them did it. So question them about the perpetrator of this if they can speak!’ here the response to the conditional statement precedes the conditional clause; in the preceding clause there is an intimation for them that an idol acknowledged as being incapable of action cannot be a god.

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فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ فَقَالُوٓا۟ إِنَّكُمْ أَنتُمُ ٱلظَّٰلِمُونَ

Faraja'ooo ilaaa anfusihim faqaalooo innakum antumuz zaalimoon

So they returned to [blaming] themselves and said [to each other], "Indeed, you are the wrongdoers."

انہوں نے اپنے دل غور کیا تو آپس میں کہنے لگے بےشک تم ہی بےانصاف ہو

Tafsir al-Jalalayn

So they turned thinking to themselves in reflection and they said to themselves ‘Truly it is you who are the evildoers’ for worshipping that which cannot speak.

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ثُمَّ نُكِسُوا۟ عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ

Summa nukisoo 'alaa ru'oosihim laqad 'alimta maa haaa'ulaaa'i yantiqoon

Then they reversed themselves, [saying], "You have already known that these do not speak!"

پھر (شرمندہ ہو کر) سر نیچا کرلیا (اس پر بھی ابراہیم سے کہنے لگے کہ) تم جانتے ہو یہ بولتے نہیں

Tafsir al-Jalalayn

Then they were turned by God on their heads that is to say they were made to return to their disbelief and said ‘By God you are certainly aware that these idols cannot speak’ in other words how can you thus command us to question them?

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قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ

Qaala afata'budoona min doonil laahi maa laa yanfa'ukum shai'anw wa laa yadurrukum

He said, "Then do you worship instead of Allah that which does not benefit you at all or harm you?

(ابراہیم نے) کہا پھر تم خدا کو چھوڑ کر کیوں ایسی چیزوں کو پوجتے ہو جو نہ تمہیں کچھ فائدہ دے سکیں اور نقصان پہنچا سکیں؟

Tafsir al-Jalalayn

He said ‘Do you then worship besides God that is in His place that which cannot benefit you in any way with regard to granting you provision and otherwise nor harm you? in any way if you were not to worship it?

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أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَفَلَا تَعْقِلُونَ

Uffil lakum wa limaa ta'budoona min doonil laah; afalaa ta'qiloon

Uff to you and to what you worship instead of Allah. Then will you not use reason?"

تف ہے تم پر اور جن کو تم خدا کے سوا پوجتے ہو ان پر بھی کیا تم عقل نہیں رکھتے؟

Tafsir al-Jalalayn

Fie read uffin or uffan with the sense of a verbal noun meaning ‘a putrid thing or a vile thing be’ on you and what you worship besides God that is other than Him. Do you not comprehend?’ that these idols are not worthy of being worshipped and are not fit for such a purpose — only God exalted be He is worthy of it.

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قَالُوا۟ حَرِّقُوهُ وَٱنصُرُوٓا۟ ءَالِهَتَكُمْ إِن كُنتُمْ فَٰعِلِينَ

Qaaloo harriqooho wansurooo aalihatakum in kuntum faa'ileen

They said, "Burn him and support your gods - if you are to act."

(تب وہ) کہنے لگے کہ اگر تمہیں (اس سے اپنے معبود کا انتقام لینا اور) کچھ کرنا ہے تو اس کو جلا دو اور اپنے معبودوں کی مدد کرو

Tafsir al-Jalalayn

They said ‘Burn him that is burn Abraham and stand by your gods by having him burnt if you are to do anything’ in the way of standing by them. Thus they gathered lots of firewood and lit a fire throughout it. They then tied up Abraham placed him in a ballista and had him hurled into the fire. God exalted be He says

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قُلْنَا يَٰنَارُ كُونِى بَرْدًا وَسَلَٰمًا عَلَىٰٓ إِبْرَٰهِيمَ

Qulnaa yaa naaru koonee bardanw wa salaaman 'alaaa Ibraaheem

Allah said, "O fire, be coolness and safety upon Abraham."

ہم نے حکم دیا اے آگ سرد ہوجا اور ابراہیم پر (موجب) سلامتی (بن جا)

Tafsir al-Jalalayn

We said ‘O fire! Be coolness and safety for Abraham!’ and so it only consumed the bonds with which he had been tied. Its heat departed but its luminosity remained. And by His words wa-salāman ‘and safety’ Abraham was safe from salima death because of its coolness.

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وَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَخْسَرِينَ

Wa araadoo bihee kaidan faja'alnaahumul akhsareen

And they intended for him harm, but We made them the greatest losers.

اور ان لوگوں نے برا تو ان کا چاہا تھا مگر ہم نے ان ہی کو نقصان میں ڈال دیا

Tafsir al-Jalalayn

And they sought to outwit him namely by having him burnt but We made them the greater losers in what they sought.

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وَنَجَّيْنَٰهُ وَلُوطًا إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا لِلْعَٰلَمِينَ

Wa najjainaahu wa Lootan ilal ardil latee baaraknaa feehaa lil 'aalameen

And We delivered him and Lot to the land which We had blessed for the worlds.

اور ابراہیم اور لوط کو اس سرزمین کی طرف بچا نکالا جس میں ہم نے اہل عالم کے لئے برکت رکھی تھی

Tafsir al-Jalalayn

And We delivered him as well as Lot — son of his Abraham’s brother Hārān — from Iraq and brought them to the land which We have blessed for all peoples blessed it with an abundance of rivers and trees and this is Syria. Abraham settled in Palestine and Lot in the Sinful City al-mu’tafika cf. Q. 5353; and between the two is the distance of a day’s journey.

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وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَٰلِحِينَ

Wa wahabnaa lahooo Ishaaq; wa Ya'qooba naafilah; wa kullan ja'alnaa saaliheen

And We gave him Isaac and Jacob in addition, and all [of them] We made righteous.

اور ہم نے ابراہیم کو اسحق عطا کئے۔ اور مستزاد برآں یعقوب۔ اور سب کو نیک بخت کیا

Tafsir al-Jalalayn

And We gave him namely Abraham — for he had asked for a child as mentioned in sūrat al-Sāffāt Q. 37100 — Isaac and Jacob as a gift that is as something in addition to what was requested; or it means ‘a grandson’; and each of them that is himself and the two born of him We made righteous We made them prophets.

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وَجَعَلْنَٰهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ ٱلْخَيْرَٰتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّكَوٰةِ وَكَانُوا۟ لَنَا عَٰبِدِينَ

Wa ja'alnaahum a'immatany yahdoona bi amrinaa wa awhainaaa ilaihim fi'lal khairaati wa iqaamas Salaati wa eetaaa'az Zakaati wa kaanoo lanaa 'aabideen

And We made them leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah; and they were worshippers of Us.

اور ان کو پیشوا بنایا کہ ہمارے حکم سے ہدایت کرتے تھے اور ان کو نیک کام کرنے اور نماز پڑھنے اور زکوٰة دینے کا حکم بھیجا۔ اور وہ ہماری عبادت کیا کرتے تھے

Tafsir al-Jalalayn

And We made them leaders read a-immatan pronouncing both hamzas or substituting the second one with a yā’ whose example of good conduct is followed guiding people by Our command to Our religion and We inspired in them the performance of good deeds and the maintenance of prayers and the payment of alms that is We inspired that these good deeds be performed prayers be maintained and alms be payed by them and by their followers the final hā’ of iqāma has been omitted to soften the reading and they used to worship Us.

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وَلُوطًا ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَٰهُ مِنَ ٱلْقَرْيَةِ ٱلَّتِى كَانَت تَّعْمَلُ ٱلْخَبَٰٓئِثَ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَٰسِقِينَ

Wa Lootan aatainaahu hukmanw wa 'ilmanw wa najjainaahu minal qaryatil latee kaanat ta'malul khabaaa'is; innahum kaanoo qawma saw'in faasiqeen

And to Lot We gave judgement and knowledge, and We saved him from the city that was committing wicked deeds. Indeed, they were a people of evil, defiantly disobedient.

اور لوط (کا قصہ یاد کرو) جب ان کو ہم نے حکم (یعنی حکمت ونبوت) اور علم بخشا اور اس بستی سے جہاں کے لوگ گندے کام کیا کرتے تھے۔ بچا نکالا۔ بےشک وہ برے اور بدکردار لوگ تھے

Tafsir al-Jalalayn

And to Lot We gave judgement the ability to judge decisively between opposing parties and knowledge; and We delivered him from the town which had been committing that is whose inhabitants had been committing deeds of vileness by way of homosexual intercourse hazelnut-hurling and bird-games and other things. Truly they were a folk of evil people saw’ is the verbal noun of sā’ahu ‘he harmed him’ the opposite of sarrahu ‘he delighted him’ immoral.

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وَأَدْخَلْنَٰهُ فِى رَحْمَتِنَآ إِنَّهُۥ مِنَ ٱلصَّٰلِحِينَ

Wa adkhalnaahu fee rahmatinaa innahoo minas saalihee

And We admitted him into Our mercy. Indeed, he was of the righteous.

اور انہیں اپنی رحمت کے (محل میں) داخل کیا۔ کچھ شک نہیں کہ وہ نیک بختوں میں تھے

Tafsir al-Jalalayn

And We admitted him into Our mercy by Our saving him from his people. He was indeed one of the righteous.

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وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَٱسْتَجَبْنَا لَهُۥ فَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ

Wa noohan iz naadaa min qablu fastajabnaa lahoo fanajjainaahu wa ahlahoo minal karbil 'azeem

And [mention] Noah, when he called [to Allah] before [that time], so We responded to him and saved him and his family from the great flood.

اور نوح (کا قصہ بھی یاد کرو) جب (اس سے) پیشتر انہوں نے ہم کو پکارا تو ہم نے ان کی دعا قبول فرمائی اور ان کو اور ان کے ساتھیوں کو بڑی گھبراہٹ سے نجات دی

Tafsir al-Jalalayn

And mention Noah what follows Nūhan substitutes for it when he called when he supplicated to God against his people — with the words My Lord do not leave upon the earth any inhabitant from among the disbelievers … to the end of the verse Q. 7126 before that is before the time of Abraham and Lot. And We responded to him and delivered him and his people who were in the Ark with him from the great agony namely from drowning and his people’s denial of him.

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وَنَصَرْنَٰهُ مِنَ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ

Wa nasarnaahu minal qawmil lazeena kazzaboo bi Aayaatinaa; innahum kkaanoo qawma saw'in fa-aghraq naahum ajma'een

And We saved him from the people who denied Our signs. Indeed, they were a people of evil, so We drowned them, all together.

اور جو لوگ ہماری آیتوں کی تکذیب کرتے تھے ان پر نصرت بخشی۔ وہ بےشک برے لوگ تھے سو ہم نے ان سب کو غرق کردیا

Tafsir al-Jalalayn

And We helped him We defended him against the people who denied Our signs the ones indicating his Mission lest they cause him any harm. They were indeed an evil people so We drowned them all.

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وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَٰهِدِينَ

Wa Daawooda wa Sulaimaana iz yahkumaani fil harsi iz nafashat feehi ghanamul qawmi wa kunnaa lihukmihim shaahideen

And [mention] David and Solomon, when they judged concerning the field - when the sheep of a people overran it [at night], and We were witness to their judgement.

اور داؤد اور سلیمان (کا حال بھی سن لو کہ) جب وہ ایک کھیتی کا مقدمہ فیصلہ کرنے لگے جس میں کچھ لوگوں کی بکریاں رات کو چر گئی (اور اسے روند گئی) تھیں اور ہم ان کے فیصلے کے وقت موجود تھے

Tafsir al-Jalalayn

And mention David and Solomon that is mention their story Dāwūda wa-Sulaymāna is substituted by the following idh yahkumāni … when they gave judgement concerning the tillage a field of crops or a vineyard when the sheep of a certain people strayed into it that is when these sheep grazed there at night but without a shepherd because they had escaped; and We were witnesses to their judgement li-hukmihim shāhidīna here the plural person is being used in the case of a dual. David decreed to the owner of the tillage belong the head of the sheep. Solomon decreed he shall benefit from the use of their milk offspring and wool until such time as the tillage is restored to its original state at the hands of the owner of the sheep after which he the owner of the tillage should return them the sheep to him their owner.

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فَفَهَّمْنَٰهَا سُلَيْمَٰنَ وَكُلًّا ءَاتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُۥدَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ وَكُنَّا فَٰعِلِينَ

Fafahhamnaahaa sulaimaan; wa kullan aatainaa hukmanw wa'ilmanw wa sakh kharnaa ma'a Daawoodal jibaala yusabbihna wattayr; wa kunnaa faa'ileen

And We gave understanding of the case to Solomon, and to each [of them] We gave judgement and knowledge. And We subjected the mountains to exalt [Us], along with David and [also] the birds. And We were doing [that].

تو ہم نے فیصلہ (کرنے کا طریق) سلیمان کو سمجھا دیا۔ اور ہم نے دونوں کو حکم (یعنی حکمت ونبوت) اور علم بخشا تھا۔ اور ہم نے پہاڑوں کو داؤد کا مسخر کردیا تھا کہ ان کے ساتھ تسبیح کرتے تھے اور جانوروں کو بھی (مسخر کردیا تھا اور ہم ہی ایسا) کرنے والے تھے

Tafsir al-Jalalayn

And We gave understanding of this that is the judgement to Solomon. It is said that both of their decisions were the result of independent judgement exercised by both and that David consulted Solomon; but it is also said that their decisions were by way of inspiration from God — the second decision abrogated the first. And to each of the twain We gave judgement prophethood and knowledge in matters of religion. And We disposed the mountains to glorify God with David and the birds also were disposed to glorify God with him for he David had commanded such glorification on their part so that whenever there was a lapse on his part he would be reminded to apply himself to the task of glorifying God promptly. And We were certainly doers of this disposing of them to glorify God along with him even if it should amaze you that they should be able to respond to the lord David.

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وَعَلَّمْنَٰهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ فَهَلْ أَنتُمْ شَٰكِرُونَ

Wa 'allamanaahu san'ata laboosil lakum lituhsinakum mim baasikum fahal antum shaakiroon

And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?

اور ہم نے تمہارے لئے ان کو ایک (طرح) کا لباس بنانا بھی سکھا دیا تاکہ تم کو لڑائی (کے ضرر) سے بچائے۔ پس تم کو شکرگزار ہونا چاہیئے

Tafsir al-Jalalayn

And We taught him the art of making garments namely coats of mail — which are called labūs because they are worn tulbas. He was the first human being to make them; hitherto there were only plates of armour — for you as well as all mankind to protect you read nuhsinakum the subject being ‘God’; or yuhsinakum the subject being ‘David’; or tuhsinakum the subject being ‘garments’ against your mutual violence your wars against your enemies. Will you then O people of Mecca be thankful? for My favours by believing in the Messenger — in other words be thankful to Me by doing this.

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وَلِسُلَيْمَٰنَ ٱلرِّيحَ عَاصِفَةً تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَىْءٍ عَٰلِمِينَ

Wa li Sulaimaanar reeha 'aasifatan tajree bi amriheee ilal ardil latee baaraknaa feehaa; wa kunnaa bikulli shai'in 'aalimeen

And to Solomon [We subjected] the wind, blowing forcefully, proceeding by his command toward the land which We had blessed. And We are ever, of all things, Knowing.

اور ہم نے تیز ہوا سلیمان کے تابع (فرمان) کردی تھی جو ان کے حکم سے اس ملک میں چلتی تھی جس میں ہم نے برکت دی تھی (یعنی شام) اور ہم ہر چیز سے خبردار ہیں

Tafsir al-Jalalayn

And We disposed for Solomon the wind to blow strongly — in another verse it is described as being rukhā’an ‘to blow softly’ Q. 3836; in other words it is either blowing violently or gently respectively according to what he Solomon wanted — making its way at his command to the land which We have blessed namely Syria; and We have knowledge of all things among them the fact that God exalted be He knew that what He gave to Solomon would prompt him to be subservient to his Lord and so God did this in accordance with His knowledge.

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وَمِنَ ٱلشَّيَٰطِينِ مَن يَغُوصُونَ لَهُۥ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ وَكُنَّا لَهُمْ حَٰفِظِينَ

Wa minash Shayaateeni mai yaghoosoona lahoo wa ya'maloona 'amalan doona zaalika wa kunna lahum baafizeen

And of the devils were those who dived for him and did work other than that. And We were of them a guardian.

اور دیوؤں (کی جماعت کو بھی ان کے تابع کردیا تھا کہ ان) میں سے بعض ان کے لئے غوطے مارتے تھے اور اس کے سوا اور کام بھی کرتے تھے اور ہم ان کے نگہبان تھے

Tafsir al-Jalalayn

And We disposed of the devils some that dived for him plunging into the sea and bringing out of it jewels for Solomon and performed tasks other than that that is other than diving such as building and otherwise. And We were watchful over them lest they should spoil what they had made for whenever they completed a task before nightfall they would invariably spoil it unless they were occupied with some other task.

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وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ

Wa Ayyooba iz naadaa Rabbahooo annee massaniyad durru wa Anta arhamur raahimeen

And [mention] Job, when he called to his Lord, "Indeed, adversity has touched me, and you are the Most Merciful of the merciful."

اور ایوب کو (یاد کرو) جب انہوں نے اپنے پروردگار سے دعا کی کہ مجھے ایذا ہو رہی ہے اور تو سب سے بڑھ کر رحم کرنے والا ہے

Tafsir al-Jalalayn

And mention Job Ayyūba is substituted by the following idh nādā rabbahu … when he called out to his Lord — after he had been afflicted with the loss of all of his possessions and children the laceration of his body his being shunned by all except his wife for a period of thirteen seventeen or eighteen years as well as the affliction of enduring a straitened means of livelihood — ‘Indeed read annī because of the implicit yā’ of the first person pronoun harm adversity has befallen me and You are the Most Merciful of the merciful’.

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فَٱسْتَجَبْنَا لَهُۥ فَكَشَفْنَا مَا بِهِۦ مِن ضُرٍّ وَءَاتَيْنَٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَٰبِدِينَ

Fastajabnaa lahoo fakashaf naa maa bihee min durrinw wa aatainaahu ahlahoo wa mislahum ma'ahum rahmatam min 'indinaa wa zikraa lil'aabideen

So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah].

تو ہم نے ان کی دعا قبول کرلی اور جو ان کو تکلیف تھی وہ دور کردی اور ان کو بال بچے بھی عطا فرمائے اور اپنی مہربانی کے ساتھ اتنے ہی اور (بخشے) اور عبادت کرنے والوں کے لئے (یہ) نصیحت ہے

Tafsir al-Jalalayn

So We responded to him in his call and removed the harm that had befallen him and We gave him back his family his male and female children by bringing them back to life — of each sex there were three or seven along with them other children the like of them from his wife for she was made younger. He had also possessed a threshing floor for wheat and another for barley so God sent two clouds and one of them poured forth gold onto the wheat threshing floor and the other poured forth silver onto the barley threshing floor until they overflowed; as a mercy rahmatan a direct object denoting reason from Us min ‘indinā an adjectival phrase and a reminder to worshippers that they be patient and thus be rewarded by God.

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وَإِسْمَٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ كُلٌّ مِّنَ ٱلصَّٰبِرِينَ

Wa Ismaa'eela wa Idreesa wa Zal Kifli kullum minas saabireen

And [mention] Ishmael and Idrees and Dhul-Kifl; all were of the patient.

اور اسمٰعیل اور ادریس اور ذوالکفل (کو بھی یاد کرو) یہ سب صبر کرنے والے تھے

Tafsir al-Jalalayn

And mention Ishmael and Idrīs and Dhū’l-Kifl — all were of the patient in maintaining obedience to God and staying away from acts of disobedience to Him.

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وَأَدْخَلْنَٰهُمْ فِى رَحْمَتِنَآ إِنَّهُم مِّنَ ٱلصَّٰلِحِينَ

Wa adkhalnaahum fee rahmatinaa innahum minas saaliheen

And We admitted them into Our mercy. Indeed, they were of the righteous.

اور ہم نے ان کو اپنی رحمت میں داخل کیا۔ بلاشبہ وہ نیکوکار تھے

Tafsir al-Jalalayn

And We admitted them into Our mercy through granting them prophethood. Indeed they were among the worthy of it. Dhū’l-Kifl was so called because he undertook takaffala to fast every day and stay up every night in prayer and to pass judgement between people without succumbing to anger and fulfilled this undertaking. It is also said however that he was not a prophet.

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وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

Wa Zan Nooni iz zahaba mughaadiban fazaanna al lan naqdira 'alaihi fanaanna al lan naqdira 'alaihi fanaadaa fiz zulumaati al laaa ilaaha illaaa Anta Subhaanaka innee kuntu minaz zaalimeen

And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers."

اور ذوالنون (کو یاد کرو) جب وہ (اپنی قوم سے ناراض ہو کر) غصے کی حالت میں چل دیئے اور خیال کیا کہ ہم ان پر قابو نہیں پاسکیں گے۔ آخر اندھیرے میں (خدا کو) پکارنے لگے کہ تیرے سوا کوئی معبود نہیں۔ تو پاک ہے (اور) بےشک میں قصوروار ہوں

Tafsir al-Jalalayn

And mention Dhū’l-Nūn the one of the whale namely Jonah son of Amittai Yūnus bin Mattā when he went off enraged Dhā’l-Nūn is substituted by the clause idh dhahaba mughādiban by his people that is furious with them because of what he had suffered at their hands — even though he had not been granted permission by God to go off as he did — thinking that We had no power over him that is that We could not compel him to submit to Our decree in the way that We did by imprisoning him inside the stomach of the whale; or that We could not make circumstances difficult for him. Then he cried out in the darknesses through the darkness of the night the darkness of the sea and the darkness of the whale’s stomach that ‘There is no god except You! Glory be to You! I have indeed been one of the wrongdoers’ for leaving my people without Your permission.

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فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَٰهُ مِنَ ٱلْغَمِّ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ

Fastajabnaa lahoo wa najjainaahu minal ghamm; wa kazaalika nunjil mu'mineen

So We responded to him and saved him from the distress. And thus do We save the believers.

تو ہم نے ان کی دعا قبول کرلی اور ان کو غم سے نجات بخشی۔ اور ایمان والوں کو ہم اسی طرح نجات دیا کرتے ہیں

Tafsir al-Jalalayn

So We responded to him and delivered him from the distress by means of those words and thus in the same way that We delivered him We deliver the believers from their anguish when they call out to Us seeking succour.

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وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ رَبِّ لَا تَذَرْنِى فَرْدًا وَأَنتَ خَيْرُ ٱلْوَٰرِثِينَ

Wa Zakariyyaaa iz naadaa Rabbahoo Rabbi laa tazarnee fardanw wa Anta khairul waariseen

And [mention] Zechariah, when he called to his Lord, "My Lord, do not leave me alone [with no heir], while you are the best of inheritors."

اور زکریا (کو یاد کرو) جب انہوں نے اپنے پروردگار کو پکارا کہ پروردگار مجھے اکیلا نہ چھوڑ اور تو سب سے بہتر وارث ہے

Tafsir al-Jalalayn

And mention Zachariah Zakariyyā is substituted by the following idh nādā rabbahu … when he cried out to his Lord saying ‘My Lord do not leave me without an heir without a son to inherit from me and You are the best of inheritors’ the One that endures after all of your creation has perished.

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فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ إِنَّهُمْ كَانُوا۟ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا۟ لَنَا خَٰشِعِينَ

Fastajabnaa lahoo wa wahabnaa lahoo Yahyaa Wa aslahnaa lahoo zawjah; innahum kaanoo yusaari'oona fil khairaati wa yad'oonanaa raghabanw wa rahabaa; wa kaanoo lanaa khaashi'een

So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.

تو ہم نے ان کی پکار سن لی۔ اور ان کو یحییٰ بخشے اور ان کی بیوی کو اُن کے (حسن معاشرت کے) قابل بنادیا۔ یہ لوگ لپک لپک کر نیکیاں کرتے اور ہمیں امید سے پکارتے اور ہمارے آگے عاجزی کیا کرتے تھے

Tafsir al-Jalalayn

So We responded to him in his call and gave him John as a son and We restored fertility to his wife for him and so she bore a child having been barren. Truly they those prophets that have been mentioned would hasten to they would hurry to perform good works namely acts of obedience and supplicate Us out of desire for Our mercy and in awe of Our chastisement and they were submissive before Us humble in their worship.

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وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَٰهَا وَٱبْنَهَآ ءَايَةً لِّلْعَٰلَمِينَ

Wallateee ahsanat farjahaa fanafakhnaa feehaa mir roohinaa wa ja'alnaahaa wabnahaaa Aayatal lil'aalameen

And [mention] the one who guarded her chastity, so We blew into her [garment] through Our angel [Gabriel], and We made her and her son a sign for the worlds.

اور ان (مریم) کو (بھی یاد کرو) جنہوں نے اپنی عفّت کو محفوظ رکھا۔ تو ہم نے ان میں اپنی روح پھونک دی اور ان کے بیٹے کو اہل عالم کے لئے نشانی بنا دیا

Tafsir al-Jalalayn

And mention Mary the one who guarded her virginity the one who preserved it from being taken so We breathed into her of Our spirit namely Gabriel when he breathed into the opening of her garment and she conceived Jesus. And We made her and her son a sign for all the worlds that is for mankind jinn and angels because she bore him without having a male partner.

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إِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً وَأَنَا۠ رَبُّكُمْ فَٱعْبُدُونِ

Inna haaziheee ummatukum ummatanw waahidatanw wa Ana Rabbukum fa'budoon

Indeed this, your religion, is one religion, and I am your Lord, so worship Me.

یہ تمہاری جماعت ایک ہی جماعت ہے اور میں تمہارا پروردگار ہوں تو میری ہی عبادت کیا کرو

Tafsir al-Jalalayn

‘Truly this creed of Islam is your community your religion O you who are being addressed — in other words you must adhere to it as one community this being a necessary state of affairs and I am your Lord so worship Me’ affirm My Oneness.

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وَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ كُلٌّ إِلَيْنَا رَٰجِعُونَ

Wa taqatta'ooo amrahum bainahum kullun ilainaaa raaji'oon

And [yet] they divided their affair among themselves, [but] all to Us will return.

اور یہ لوگ اپنے معاملے میں باہم متفرق ہوگئے۔ (مگر) سب ہماری طرف رجوع کرنے والے ہیں

Tafsir al-Jalalayn

But they that is to say some of those being addressed fragmented their affair among themselves that is they became divided in the matter of their religion and at variance over it — these are the different sects of the Jews and the Christians. God exalted be He says All shall return to Us and We will requite each according to his deeds.

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فَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَٰتِبُونَ

Famai ya'mal minas saalihaati wa huwa mu'minun falaa kufraana lisa'yihee wa innaa lahoo kaatiboon

So whoever does righteous deeds while he is a believer - no denial will there be for his effort, and indeed We, of it, are recorders.

جو نیک کام کرے گا اور مومن بھی ہوگا تو اس کی کوشش رائیگاں نہ جائے گی۔ اور ہم اس کے لئے (ثواب اعمال) لکھ رہے ہیں

Tafsir al-Jalalayn

And whoever performs righteous deeds being a believer — no rejection that is no denial will there be of his endeavour and We will indeed write it down for him by commanding the guardian angels to record it and then We requite him for it.

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وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ

Wa haraamun 'alaa qaryatin ahlaknaahaaa annahum laa yarji'oon

And there is prohibition upon [the people of] a city which We have destroyed that they will [ever] return

اور جس بستی (والوں) کو ہم نے ہلاک کردیا محال ہے کہ (وہ دنیا کی طرف رجوع کریں) وہ رجوع نہیں کریں گے

Tafsir al-Jalalayn

It is forbidden for any town meaning it is forbidden for its people which We have destroyed that they should lā yarji‘ūna the lā is extra return that is their return to this world is prohibited.

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حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ

Hattaaa izaa futihat Yaajooju wa Maajooju wa hum min kulli hadabiny yansiloon

Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend

یہاں تک کہ یاجوج ماجوج کھول دیئے جائیں اور وہ ہر بلندی سے دوڑ رہے ہوں

Tafsir al-Jalalayn

Until hattā a particle expressing the end of the prohibition of their return when Gog and Magog read Ya’jūju wa-Ma’jūju or Yājūju wa-Mājūju these are non-Arabic names of two tribes; there is an implicit genitive annexation before this clause namely the gates of the sadd ‘the barrier’ built against them are let loose read futihat or futtihat — and this will happen near the time of the Resurrection — and they slide down they hasten from every slope every highland.

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وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟ يَٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَٰلِمِينَ

Waqtarabal wa'dul haqqu fa-izaa hiya shaakhisatun absaarul lazeena kafaroo yaawailanaa qad kunna fee ghaflatim min haaza bal kunnaa zaalimeen

And [when] the true promise has approached; then suddenly the eyes of those who disbelieved will be staring [in horror, while they say], "O woe to us; we had been unmindful of this; rather, we were wrongdoers."

اور (قیامت کا) سچا وعدہ قریب آجائے تو ناگاہ کافروں کی آنکھیں کھلی کی کھلی رہ جائیں (اور کہنے لگیں کہ) ہائے شامت ہم اس (حال) سے غفلت میں رہے بلکہ (اپنے حق میں) ظالم تھے

Tafsir al-Jalalayn

And the true promise that is the Day of Resurrection draws near and behold when the gaze of the disbelievers will be fixed on that Day because of its severity saying ‘O yā is for exclamation woe to us! this is our destruction! Verily in the life of the world we were oblivious to this Day. Nay but we were doing wrong’ to our souls by our denial of the messengers.

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إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ

Innakum wa maa ta'budoona min doonil laahi hasabu Jahannama antum lahaa waaridoon

Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it.

(کافرو اس روز) تم اور جن کی تم خدا کے سوا عبادت کرتے ہو دوزخ کا ایندھن ہوں گے۔ اور تم سب اس میں داخل ہو کر رہو گے

Tafsir al-Jalalayn

‘Truly you O people of Mecca and what you worship besides God that is other than Him in the way of graven images shall be fuel for Hell you shall be its fodder; and you shall come to it’ you shall enter it.

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لَوْ كَانَ هَٰٓؤُلَآءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَٰلِدُونَ

Law kaana haaa'ulaaa'i aalihatam maa waradoohaa wa kullun feehaa khaalidoon

Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein.

اگر یہ لوگ (درحقیقت) معبود ہوتے تو اس میں داخل نہ ہوتے۔ سب اس میں ہمیشہ (جلتے) رہیں گے

Tafsir al-Jalalayn

Had these graven images been gods as you claim they would never have come to it they would never have entered it and they will all both the worshippers and the worshipped abide therein.

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لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ

Lahum feehaa zafeerunw wa hum feehaa laa yasma'oon

For them therein is heavy sighing, and they therein will not hear.

وہاں ان کو چلاّنا ہوگا اور اس میں (کچھ) نہ سن سکیں گے

Tafsir al-Jalalayn

For them for the worshippers there will be groaning therein and they will not hear in it anything because of the ferocity with which it boils. When ‘Abd Allāh Ibn al-Ziba‘rī said ‘Ezra Jesus and the angels were worshipped they must also be in the Fire then according to what has just been stated’ the following was revealed

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إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَٰٓئِكَ عَنْهَا مُبْعَدُونَ

Innal lazeena sabaqat lahum minnal husnaaa ulaaa'ika 'anhaa mub'adoon

Indeed, those for whom the best [reward] has preceded from Us - they are from it far removed.

جن لوگوں کے لئے ہماری طرف سے پہلے بھلائی مقرر ہوچکی ہے۔ وہ اس سے دور رکھے جائیں گے

Tafsir al-Jalalayn

Indeed those to whom the promise of the best reward the best status went beforehand from Us and among such are those who have just been mentioned they will be kept away from it.

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لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَٰلِدُونَ

Laa yasma'oona hasee sahaa wa hum fee mash tahat anfusuhum khaalidoon

They will not hear its sound, while they are, in that which their souls desire, abiding eternally.

(یہاں تک کہ) اس کی آواز بھی تو نہیں سنیں گے۔ اور جو کچھ ان کا جی چاہے گا اس میں (یعنی) ہر طرح کے عیش اور لطف میں ہمیشہ رہیں گے

Tafsir al-Jalalayn

They will not hear the faintest sound from it and they will abide in what their souls desired of bliss.

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لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ هَٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ

Laa yahzunuhumul faza'ul akbaru wa tatalaq qaahumul malaaa'ikatu haazaa Yawmukumul lazee kuntum too'adoon

They will not be grieved by the greatest terror, and the angels will meet them, [saying], "This is your Day which you have been promised" -

ان کو (اس دن کا) بڑا بھاری خوف غمگین نہیں کرے گا۔ اور فرشتے ان کو لینے آئیں گے (اور کہیں گے کہ) یہی وہ دن ہے جس کا تم سے وعدہ کیا جاتا ہے

Tafsir al-Jalalayn

The Supreme Terror — which is that a servant be ordered off to the Fire shall not grieve them and the angels shall receive them upon their exiting from their graves saying to them ‘This is your day the one which you were promised’ during the life of the world.

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يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ وَعْدًا عَلَيْنَآ إِنَّا كُنَّا فَٰعِلِينَ

Yawma natwis samaaa'a kataiyis sijilli lilkutub; kamaa badaanaa awwala khalqin nu'eeduh; wa'dan 'alainaa; innaa kunna faa'ileen

The Day when We will fold the heaven like the folding of a [written] sheet for the records. As We began the first creation, We will repeat it. [That is] a promise binding upon Us. Indeed, We will do it.

جس دن ہم آسمان کو اس طرح لپیٹ لیں گے جیسے خطوں کا طومار لپیٹ لیتے ہیں۔ جس طرح ہم نے (کائنات کو) پہلے پیدا کیا اسی طرح دوبارہ پیدا کردیں گے۔ (یہ) وعدہ (جس کا پورا کرنا لازم) ہے۔ ہم (ایسا) ضرور کرنے والے ہیں

Tafsir al-Jalalayn

The day yawma is in the accusative because of an implied preceding udhkur ‘mention’ when We shall roll up the heaven as the Scribe al-sijill being the name of an angel rolls up the written scroll that is the scroll of the son of Adam when he dies the lām of li’l-kitāb is extra; alternatively one may read the verse so that al-sijill is ‘the scroll’ and al-kitāb means al-maktūb ‘what is written’ in which case the lām of li’l-kitāb has the sense of the particle ‘alā ‘over’; a variant reading for li’l-kitāb has the plural li’l-kutub ‘the books’. As We began the first creation from non-existence We shall repeat it after making it non-existent the kāf of ka-mā ‘as’ is semantically connected to nu‘īdu ‘We shall repeat it’ and its suffixed pronoun -hu ‘it’ refers back to awwala ‘the first’; the mā relates to the verbal noun — a promise binding on Us wa‘dan is in the accusative because it is the direct object of an implied preceding wa‘adnā ‘We promised’ and the clause constitutes a confirmation of the import of the preceding verse 103. Truly We shall do that which We have promised.

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وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ

Wa laqad katabnaa fiz Zaboori mim ba'diz zikri annal arda yarisuhaa 'ibaadi yas saalihoon

And We have already written in the book [of Psalms] after the [previous] mention that the land [of Paradise] is inherited by My righteous servants.

اور ہم نے نصیحت (کی کتاب یعنی تورات) کے بعد زبور میں لکھ دیا تھا کہ میرے نیکوکار بندے ملک کے وارث ہوں گے

Tafsir al-Jalalayn

Certainly We wrote in the Scripture al-zabūr means ‘the Book’ that is the revealed Books of God after the Remembrance meaning the Mother of the Book umm al-kitāb which is kept with God ‘Indeed the land the land of Paradise shall be inherited by My righteous servants’ — this promise applies to all righteous ones.

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إِنَّ فِى هَٰذَا لَبَلَٰغًا لِّقَوْمٍ عَٰبِدِينَ

Inna fee haaza labalaa ghal liqawmin 'aabideen

Indeed, in this [Qur'an] is notification for a worshipping people.

عبادت کرنے والے لوگوں کے لئے اس میں (خدا کے حکموں کی) تبلیغ ہے

Tafsir al-Jalalayn

Indeed there is in this Qur’ān a proclamation sufficient means for securing entry into Paradise for a people who are devout acting in accordance with what is stipulated in it.

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وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ

Wa maaa arsalnaaka illaa rahmatal lil'aalameen

And We have not sent you, [O Muhammad], except as a mercy to the worlds.

اور (اے محمدﷺ) ہم نے تم کو تمام جہان کے لئے رحمت (بنا کر) بھیجا ہے

Tafsir al-Jalalayn

We did not send you O Muhammad (s) except as a mercy that is to give mercy to all the worlds the worlds of mankind and jinn through you.

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قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَهَلْ أَنتُم مُّسْلِمُونَ

Qul innamaa yoohaa ilaiya annamaaa ilaahukum illaahunw Waahid, fahal antum muslimoon

Say, "It is only revealed to me that your god is but one God; so will you be Muslims [in submission to Him]?"

کہہ دو کہ مجھ پر (خدا کی طرف سے) یہ وحی آتی ہے کہ تم سب کا معبود خدائے واحد ہے۔ تو تم کو چاہیئے کہ فرمانبردار بن جاؤ

Tafsir al-Jalalayn

Say ‘All that is being revealed to me is that your God is One God that is the only thing that is being revealed to me with respect to the Divine is His Oneness. So will you submit?’ will you accede to affirming the Oneness of the Divine that is being revealed to me? the interrogative is meant as an imperative.

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فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ

Fa in tawallaw faqul aazantukum 'alaa sawaaa'; wa in adreee aqareebun am ba'eedum maa too'adoon

But if they turn away, then say, "I have announced to [all of] you equally. And I know not whether near or far is that which you are promised.

اگر یہ لوگ منہ پھیریں تو کہہ دو کہ میں نے تم کو سب کو یکساں (احکام الہیٰ سے) آگاہ کردیا ہے۔ اور مجھ کو معلوم نہیں کہ جس چیز کا تم سے وعدہ کیا جاتا ہے وہ (عن) قریب (آنے والی) ہے یا (اس کا وقت) دور ہے

Tafsir al-Jalalayn

But if they turn away from this say ‘I have proclaimed to you I have notified you of my declaration of war on you all alike ‘alā sawā’ is a circumstantial qualifier referring to both the subject of the verb and the object that is to say you are all equal in having knowledge of this I shall not proceed independently without having first informed you in order for you to make preparations although I do not know whether near or far is that which you have been promised’ with respect to chastisement or to the Day of Resurrection that comprises this chastisement; only God knows it.

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إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ

Innahoo ya'lamul jahra minal qawli wa ya'lamu maa taktumoon

Indeed, He knows what is declared of speech, and He knows what you conceal.

اور جو بات پکار کی جائے وہ اسے بھی جانتا ہے اور جو تم پوشیدہ کرتے ہو اس سے بھی واقف ہے

Tafsir al-Jalalayn

Indeed He exalted be He knows whatever is spoken aloud and what you and others do and He knows what you conceal both you and others of secrets.

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وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌ لَّكُمْ وَمَتَٰعٌ إِلَىٰ حِينٍ

Wa in adree la'allahoo fitnatul lakum wa mataa'un ilaaheen

And I know not; perhaps it is a trial for you and enjoyment for a time."

اور میں نہیں جانتا شاید وہ تمہارے لئے آزمائش ہو اور ایک مدت تک (تم اس سے) فائدہ (اٹھاتے رہو)

Tafsir al-Jalalayn

I do not know; perhaps that which I have notified you of but whose time is not known may be a trial a test for you to see how you will act and an enjoyment for a while that is until your terms of life are concluded this second clause wa-matā‘un ‘and an enjoyment’ counters the former which is the object of the optative expressed by the particle la‘alla ‘perhaps’; the second clause cannot be an optative.

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قَٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ وَرَبُّنَا ٱلرَّحْمَٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

Qaala Rabbih kum bil haqq; wa Rabbunar Rahmaa nul musta'aanu 'alaa maa tasifoon

[The Prophet] has said, "My Lord, judge [between us] in truth. And our Lord is the Most Merciful, the one whose help is sought against that which you describe."

پیغمبر نے کہا کہ اے میرے پروردگار حق کے ساتھ فیصلہ کردے۔ اور ہمارا پروردگار بڑا مہربان ہے اسی سے ان باتوں میں جو تم بیان کرتے ہو مدد مانگی جاتی ہے

Tafsir al-Jalalayn

Say qul a variant reading has qāla ‘He said’ ‘My Lord! Judge between me and my deniers with truth by assigning chastisement for them or victory for me over them. And so they were chastised at the battles of Badr Uhud Hunayn al-Ahzāb and al-Khandaq and he the Prophet was given victory over them. And our Lord is the Compassionate One Whose help is to be sought against what you allege’ when you invent lies against God saying that ‘God has taken a son’ cf. Q. 2116; and against me when you say ‘he is a sorcerer’ cf. Q. 384 or against the Qur’ān when you say ‘it is poetry’ cf. Q. 5230.