بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلصَّٰٓفَّٰتِ صَفًّا
Wassaaaffaati saffaa
By those [angels] lined up in rows
قسم ہے صف باندھنے والوں کی پرا جما کر
Tafsir al-Jalalayn
By those who are ranged in ranks — by the angels who range their souls in worship or their wings in the air awaiting their orders;
فَٱلزَّٰجِرَٰتِ زَجْرًا
Fazzaajiraati zajraa
And those who drive [the clouds]
پھر ڈانٹنے والوں کی جھڑک کر
Tafsir al-Jalalayn
and the drivers who drive away the angels who drive the clouds;
فَٱلتَّٰلِيَٰتِ ذِكْرًا
Fattaaliyaati Zikra
And those who recite the message,
پھر ذکر (یعنی قرآن) پڑھنے والوں کی (غور کرکر)
Tafsir al-Jalalayn
and those who recite that is to say the readers of the Qur’ān they recite it by way remembrance dhikran is a verbal noun referring to the action of al-tāliyāt ‘those who recite’.
إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ
Inna Illaahakum la Waahid
Indeed, your God is One,
کہ تمہارا معبود ایک ہے
Tafsir al-Jalalayn
Indeed your God O people of Mecca is certainly One
رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ ٱلْمَشَٰرِقِ
Rabbus samaawaati wal ardi wa maa bainahumaa wa Rabbul mashaariq
Lord of the heavens and the earth and that between them and Lord of the sunrises.
جو آسمانوں اور زمین اور جو چیزیں ان میں ہیں سب کا مالک ہے اور سورج کے طلوع ہونے کے مقامات کا بھی مالک ہے
Tafsir al-Jalalayn
Lord of the heavens and the earth and all that is between them and Lord of the sun’s risings that is as well as the sun’s settings — each day it the sun has a rising and a setting.
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ
Innaa zaiyannas samaaa 'ad dunyaa bizeenatinil kawaakib
Indeed, We have adorned the nearest heaven with an adornment of stars
بےشک ہم ہی نے آسمان دنیا کو ستاروں کی زینت سے مزین کیا
Tafsir al-Jalalayn
We have indeed adorned the lowest heaven with an adornment the stars that is to say adorned with their light or with them the stars the genitive annexation bi-zīnati’l-kawākib is for explication; similarly explicative is the reading of bi-zīnatin ‘with an adornment’ with nunation the adornment explained as being ‘the stars’;
وَحِفْظًا مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ
Wa hifzam min kulli Shaitaanim maarid
And as protection against every rebellious devil
اور ہر شیطان سرکش سے اس کی حفاظت کی
Tafsir al-Jalalayn
and to guard wa-hifzan is in the accusative because of an implied verb that is to say ‘We have guarded it with meteors’ from every min kulli is semantically connected to the implied verb any rebellious devil who is a transgressor in rebellion against obedience.
لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
Laa yassamma 'oona ilal mala il a'alaa wa yuqzafoona min kulli jaanib
[So] they may not listen to the exalted assembly [of angels] and are pelted from every side,
کہ اوپر کی مجلس کی طرف کان نہ لگاسکیں اور ہر طرف سے (ان پر انگارے) پھینکے جاتے ہیں
Tafsir al-Jalalayn
They namely the devils lā yasma‘ūna this is the beginning of a new sentence cannot listen in — this ‘listening’ of theirs represents that faculty with which they memorise what they hear — on the High Council the angels in the heavens the normally transitive verb al-samā‘ is complemented with the preposition ilā ‘to’ here ‘in on’ because it includes the additional sense of ‘paying attention’ while listening; a variant reading has yassamma‘una which is actually yatasamma‘ūna the tā’ have been assimilated with the sīn for they the devils are pelted with flames from every side from the remotest regions of the heavens
دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ
Duhooranw wa lahum 'azaabunw waasib
Repelled; and for them is a constant punishment,
(یعنی وہاں سے) نکال دینے کو اور ان کے لئے دائمی عذاب ہے
Tafsir al-Jalalayn
to repel them duhūran is a verbal noun from daharahu meaning ‘he repelled him driving him away’; it is an object denoting reason and theirs in the Hereafter is an everlasting chastisement;
إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ
Illaa man khatifal khatfata fa atba'ahoo shihaabun saaqib
Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness].
ہاں جو کوئی (فرشتوں کی کسی بات کو) چوری سے جھپٹ لینا چاہتا ہے تو جلتا ہوا انگارہ ان کے پیچھے لگتا ہے
Tafsir al-Jalalayn
except him who snatches a fragment al-khatfa is the verbal noun that is to say ‘that one time’; the exceptive clause refers to the subject of the verb yasma‘ūna in other words ‘the only devil that is able to listen is the one that hears a word from the angels and snatches it away quickly’ and who is then pursued by a piercing flame shihāb is a meteor that pierces him or burns him or robs him of his senses.
فَٱسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَآ إِنَّا خَلَقْنَٰهُم مِّن طِينٍ لَّازِبٍۭ
Fastaftihim ahum ashaddu khalqan am man khalaqnaa; innaa khalaqnaahum min teenil laazib
Then inquire of them, [O Muhammad], "Are they a stronger [or more difficult] creation or those [others] We have created?" Indeed, We created men from sticky clay.
تو ان سے پوچھو کہ ان کا بنانا مشکل ہے یا جتنی خلقت ہم نے بنائی ہے؟ انہیں ہم نے چپکتے گارے سے بنایا ہے
Tafsir al-Jalalayn
So ask them in other words inquire of the people of Mecca for affirmation or by way of rebuke Are they stronger as a creation or those others whom We created? of angels heavens the two earths and all that is in them the use of man ‘those whom’ in man khalaqnā indicates that the reference is predominantly to other rational creatures. Indeed We created them that is their origin Adam from a viscous clay that sticks to the hand. The intended meaning is that their physical make-up is fragile so let them not behave arrogantly by rejecting the Prophet and the Qur’ān a fact which will result in their — easily accomplished — destruction.
بَلْ عَجِبْتَ وَيَسْخَرُونَ
Bal'ajibta wa yaskharoon
But you wonder, while they mock,
ہاں تم تو تعجب کرتے ہو اور یہ تمسخر کرتے ہیں
Tafsir al-Jalalayn
Nay but bal is for effecting a transition from one object to another which in this case is to inform of his state and theirs you marvel ‘ajibta addressing the Prophet s that is you marvel that they deny you while they engage in ridicule at your marvelling
وَإِذَا ذُكِّرُوا۟ لَا يَذْكُرُونَ
Wa izaa zukkiroo laa yazkuroon
And when they are reminded, they remember not.
اور جب ان کو نصیحت دی جاتی ہے تو نصیحت قبول نہیں کرتے
Tafsir al-Jalalayn
and even when they are reminded when they are admonished with the Qur’ān they are not mindful they do not heed the admonition
وَإِذَا رَأَوْا۟ ءَايَةً يَسْتَسْخِرُونَ
Wa izaa ra aw Aayatinw yastaskhiroon
And when they see a sign, they ridicule
اور جب کوئی نشانی دیکھتے ہیں تو ٹھٹھے کرتے ہیں
Tafsir al-Jalalayn
and when they see a sign such as the splitting of the moon cf. Q. 541 they make it an object of ridicule they deride it.
وَقَالُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
Wa qaalooo in haazaa illaa sihrum mubeen
And say, "This is not but obvious magic.
اور کہتے ہیں کہ یہ تو صریح جادو ہے
Tafsir al-Jalalayn
And they say regarding it ‘This is nothing but manifest sorcery — and they say in denial of the Resurrection —
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ
'A-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'ainnaa lamab'oosoon
When we have died and become dust and bones, are we indeed to be resurrected?
بھلا جب ہم مرگئے اور مٹی اور ہڈیاں ہوگئے تو کیا پھر اٹھائے جائیں گے؟
Tafsir al-Jalalayn
When we are dead and have become dust and bones shall we indeed be resurrected? In both places sc. a-idhā and a-innā either pronounce both hamzas or read without pronouncing the second one and inserting an alif between them in both cases.
أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ
Awa aabaa'unal awwaloon
And our forefathers [as well]?"
اور کیا ہمارے باپ دادا بھی (جو) پہلے (ہو گزرے ہیں)
Tafsir al-Jalalayn
And our forefathers too?’ read aw ābā’unā indicating a supplement; or read a-wa-ābā’unā as an interrogative effecting the supplement with the wāw; so that what is being supplemented is either the inna together with its subject sc. a-inna la-mab‘ūthūna or the subject of the verb la-mab‘ūthūna in which case the interrogative hamza is a separator.
قُلْ نَعَمْ وَأَنتُمْ دَٰخِرُونَ
Qul na'am wa antum daakhiroon
Say, "Yes, and you will be [rendered] contemptible."
کہہ دو کہ ہاں اور تم ذلیل ہوگے
Tafsir al-Jalalayn
Say ‘Yes you will be resurrected and you will be utterly humiliated!’
فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
Fa innamaa hiya zajra tunw waahidatun fa izaa hum yanzuroon
It will be only one shout, and at once they will be observing.
وہ تو ایک زور کی آواز ہوگی اور یہ اس وقت دیکھنے لگیں گے
Tafsir al-Jalalayn
For it will be only innamā hiya this hiya is a demonstrative pronoun explained by the following zajratun a single cry and lo! they all creatures will be alive watching to see what will be done with them.
وَقَالُوا۟ يَٰوَيْلَنَا هَٰذَا يَوْمُ ٱلدِّينِ
Qa qaaloo yaa wailanaa haazaa Yawmud-Deen
They will say, "O woe to us! This is the Day of Recompense."
اور کہیں گے، ہائے شامت یہی جزا کا دن ہے
Tafsir al-Jalalayn
And they the disbelievers will say ‘O yā is for calling attention woe to us!’ O our destruction is here waylanā is a verbal noun without any regular verbal conjugation. And the angels will say to them ‘This is the Day of Retribution’ the Day of Reckoning and Requital.
هَٰذَا يَوْمُ ٱلْفَصْلِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
Haazaa Yawmul Faslil lazee kuntum bihee tukaziboon
[They will be told], "This is the Day of Judgement which you used to deny."
(کہا جائے گا کہ ہاں) فیصلے کا دن جس کو تم جھوٹ سمجھتے تھے یہی ہے
Tafsir al-Jalalayn
‘This is the Day of Judgement between all creatures that you used to deny!’
ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ
Uhshurul lazeena zalamoo wa azwaajahum wa maa kaanoo ya'budoon
[The angels will be ordered], "Gather those who committed wrong, their kinds, and what they used to worship
جو لوگ ظلم کرتے تھے ان کو اور ان کے ہم جنسوں کو اور جن کو وہ پوجا کرتے تھے (سب کو) جمع کرلو
Tafsir al-Jalalayn
It is then said to the angels ‘Gather those who did wrong to their own souls through idolatry together with their mates their associates from among the devils and what they used to worship
مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ
Min doonil laahi fahdoohum ilaa siraatil Jaheem
Other than Allah, and guide them to the path of Hellfire
(یعنی جن کو) خدا کے سوا (پوجا کرتے تھے) پھر ان کو جہنم کے رستے پر چلا دو
Tafsir al-Jalalayn
besides God in other words other than Him in the way of graven images and lead them direct them and drive them to the path of Hell the way to the Fire.
وَقِفُوهُمْ إِنَّهُم مَّسْـُٔولُونَ
Wa qifoohum innahum mas'ooloon
And stop them; indeed, they are to be questioned."
اور ان کو ٹھیرائے رکھو کہ ان سے (کچھ) پوچھنا ہے
Tafsir al-Jalalayn
But first stop them detain them on the path for they must be questioned about all their sayings and deeds and it will be said to them in rebuke
مَا لَكُمْ لَا تَنَاصَرُونَ
Maa lakum laa tanaasaroon
[They will be asked], "What is [wrong] with you? Why do you not help each other?"
تم کو کیا ہوا کہ ایک دوسرے کی مدد نہیں کرتے؟
Tafsir al-Jalalayn
“What is wrong with you that you do not help one another?” as was the case with you in this world. And it will be said to them
بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ
Bal humul Yawma mustaslimoon
But they, that Day, are in surrender.
بلکہ آج تو وہ فرمانبردار ہیں
Tafsir al-Jalalayn
Nay but today they offer complete submission they are compliant abased.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
Wa aqbala ba'duhum 'alaa ba'diny yatasaaa'aloon
And they will approach one another blaming each other.
اور ایک دوسرے کی طرف رخ کرکے سوال (وجواب) کریں گے
Tafsir al-Jalalayn
And some of them will turn to others questioning each other blaming one another and disputing.
قَالُوٓا۟ إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ
Qaalooo innakum kuntum taatoonanaa 'anil yameen
They will say, "Indeed, you used to come at us from the right."
کہیں گے کیا تم ہی ہمارے پاس دائیں (اور بائیں) سے آتے تھے
Tafsir al-Jalalayn
They that is the followers among them will say to those whom they followed ‘Indeed you used to approach us from the right’ in other words from that aspect in which we used to trust you for you used to swear that you followed the truth and so we believed you and we followed you — in other words ‘Indeed you have led us astray!’
قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ
Qaaloo bal lam takoonoo mu'mineen
The oppressors will say, "Rather, you [yourselves] were not believers,
وہ کہیں گے بلکہ تم ہی ایمان لانے والے نہ تھے
Tafsir al-Jalalayn
They the ones who were followed say to them the followers ‘On the contrary! You were simply not believers for it would only be true that we led you astray if you had actually been believers in the first place and then rejected faith and followed us.
وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ بَلْ كُنتُمْ قَوْمًا طَٰغِينَ
Wa maa kaana lanaa 'alaikum min sultaanim bal kuntum qawman taagheen
And we had over you no authority, but you were a transgressing people.
اور ہمارا تم پر کچھ زور نہ تھا۔ بلکہ تم سرکش لوگ تھے
Tafsir al-Jalalayn
And we did not have any warrant any sway or power over you to compel you to follow us. Nay but you yourselves were a rebellious folk astray like us.
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ
Fahaqqa 'alainaa qawlu Rabbinaaa innaa lazaaa'iqoon
So the word of our Lord has come into effect upon us; indeed, we will taste [punishment].
سو ہمارے بارے میں ہمارے پروردگار کی بات پوری ہوگئی اب ہم مزے چکھیں گے
Tafsir al-Jalalayn
So our Lord’s Words of chastisement — namely His Words ‘Verily I shall fill Hell with jinn and mankind together’ Q. 11119 — have become due against us both. Indeed we shall both taste the chastisement with these Words — which prompts them to say
فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ
Fa aghwainaakum innaa kunnaa ghaaween
And we led you to deviation; indeed, we were deviators."
ہم نے تم کو بھی گمراہ کیا (اور) ہم خود بھی گمراہ تھے
Tafsir al-Jalalayn
So we led you astray — the reason for which is given by their saying — indeed we ourselves were astray’.
فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ
Fa innahum Yawma'izin fil'azaabi mushtarikoon
So indeed they, that Day, will be sharing in the punishment.
پس وہ اس روز عذاب میں ایک دوسرے کے شریک ہوں گے
Tafsir al-Jalalayn
God exalted be He says So they on that day the Day of Resurrection will share in the chastisement for they shared in the error.
إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ
Innaa kazaalika naf'alu bil mujrimeen
Indeed, that is how We deal with the criminals.
ہم گنہگاروں کے ساتھ ایسا ہی کیا کرتے ہیں
Tafsir al-Jalalayn
Indeed so in the same way that We deal with these We deal with sinners other than these in other words We chastise both of them the followers and those who were followed.
إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ
Innahum kaanooo izaa qeela lahum laaa ilaaha illal laahu yastakbiroon
Indeed they, when it was said to them, "There is no deity but Allah," were arrogant
ان کا یہ حال تھا کہ جب ان سے کہا جاتا تھا کہ خدا کے سوا کوئی معبود نہیں تو غرور کرتے تھے
Tafsir al-Jalalayn
For truly it was they who in other words it was these sinners who — given the context that follows — when it was said to them ‘There is no god except God’ used to be scornful
وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ
Wa yaqooloona a'innaa lataarikooo aalihatinaa lishaa'irim majnoon
And were saying, "Are we to leave our gods for a mad poet?"
اور کہتے تھے کہ بھلا ہم ایک دیوانے شاعر کے کہنے سے کہیں اپنے معبودوں کو چھوڑ دینے والے ہیں
Tafsir al-Jalalayn
and would say ‘Are we to abandon our gods for a mad poet?’ that is for the sake of what Muhammad (s) says? as regards the hamzas in a-innā ‘are we’ the same applies as mentioned above.
بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ
bal jaaa'a bilhaqqi wa saddaqal mursaleen
Rather, the Prophet has come with the truth and confirmed the [previous] messengers.
بلکہ وہ حق لے کر آئے ہیں اور (پہلے) پیغمبروں کو سچا کہتے ہیں
Tafsir al-Jalalayn
God exalted be He says Nay but he has brought them the truth and confirmed the earlier messengers namely those who had also brought this truth which is that there is no god except God.
إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ
Innakum lazaaa'iqul 'azaabil aleem
Indeed, you [disbelievers] will be tasters of the painful punishment,
بےشک تم تکلیف دینے والے عذاب کا مزہ چکھنے والے ہو
Tafsir al-Jalalayn
‘You shall certainly there is a shift from the third person address to the second here taste the painful chastisement
وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
Wa maa tujzawna illaa maa kuntum ta'maloon
And you will not be recompensed except for what you used to do -
اور تم کو بدلہ ویسا ہی ملے گا جیسے تم کام کرتے تھے
Tafsir al-Jalalayn
and you will only be requited the requital for what you used to do’.
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
Illaa 'ibaadal laahil mukhlaseen
But not the chosen servants of Allah.
مگر جو خدا کے بندگان خاص ہیں
Tafsir al-Jalalayn
Except for God’s sincere servants namely the believers the exception clause here is a discontinuous one
أُو۟لَٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
Ulaaa'ika lahum rizqum ma'loom
Those will have a provision determined -
یہی لوگ ہیں جن کے لئے روزی مقرر ہے
Tafsir al-Jalalayn
whose requital is mentioned in His saying For them there will be in Paradise a distinct provision morning and evening —
فَوَٰكِهُ وَهُم مُّكْرَمُونَ
Fa waakihu wa hum mukramoon
Fruits; and they will be honored
(یعنی) میوے اور ان کا اعزاز کیا جائے گا
Tafsir al-Jalalayn
fruits fawākihu either substitutes for rizqun or is an explication thereof here these fruits represent what is eaten for delight and not for the sake of preserving one’s health as in this world for the inhabitants of Paradise are in no need of preserving it given that their bodies will be created to be everlasting — and they will be honoured with God’s reward glory be to Him exalted be He
فِى جَنَّٰتِ ٱلنَّعِيمِ
Fee jannaatin Na'eem
In gardens of pleasure
نعمت کے باغوں میں
Tafsir al-Jalalayn
in the Gardens of Bliss
عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ
'Alaa sururim mutaqaa bileen
On thrones facing one another.
ایک دوسرے کے سامنے تختوں پر (بیٹھے ہوں گے)
Tafsir al-Jalalayn
reclining upon couches facing one another so that they do not see the back of one another;
يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ
Yutaafu 'alaihim bikaasim mim ma'een
There will be circulated among them a cup [of wine] from a flowing spring,
شراب لطیف کے جام کا ان میں دور چل رہا ہوگا
Tafsir al-Jalalayn
they are served from all round each one of them is so served with a cup ka’san this denotes the vessel with the drink in it from a spring of wine that flows along the ground like streams of water
بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ
Baidaaa'a laz zatil lish shaaribeen
White and delicious to the drinkers;
جو رنگ کی سفید اور پینے والوں کے لئے (سراسر) لذت ہوگی
Tafsir al-Jalalayn
white whiter than milk delicious to the drinkers in contrast to the wine of this world which is distasteful to drink
لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ
Laa feehaa ghawlunw wa laa hum 'anhaa yunzafoon
No bad effect is there in it, nor from it will they be intoxicated.
نہ اس سے دردِ سر ہو اور نہ وہ اس سے متوالے ہوں گے
Tafsir al-Jalalayn
wherein there is neither madness nothing to snatch away their minds nor will they be spent by it read yunzafūna or yunzifūna from 1st form nazafa or 4th form anzafa said of one drinking in other words they are not inebriated by it in contrast to the wine of this world
وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ
Wa 'indahum qaasiraatut tarfi 'een
And with them will be women limiting [their] glances, with large, [beautiful] eyes,
اور ان کے پاس عورتیں ہوں گی جو نگاہیں نیچی رکھتی ہوں گی اور آنکھیں بڑی بڑی
Tafsir al-Jalalayn
and with them will be maidens of restrained glances who reserved their glances exclusively for their spouses and do not look upon any other — because of the beauty they the maidens see in them — with beautiful eyes ‘īn means with large and beautiful eyes
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
Ka annahunna baidum maknoon
As if they were [delicate] eggs, well-protected.
گویا وہ محفوظ انڈے ہیں
Tafsir al-Jalalayn
as if they were in terms of the starkness of their white colour hidden eggs of ostriches sheltered by their feathers from dust the colour being that whiteness with a hint of pallor which is the most beautiful of female complexions.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
Fa aqbala ba'duhum 'alaa badiny yatasaaa 'aloon
And they will approach one another, inquiring of each other.
پھر وہ ایک دوسرے کی طرف رخ کرکے سوال (وجواب) کریں گے
Tafsir al-Jalalayn
Some of them some of the inhabitants of Paradise will turn to others questioning each other regarding what they experienced in the life of the world.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
Qaala qaaa'ilum minhum innee kaana lee qareen
A speaker among them will say, "Indeed, I had a companion [on earth]
ایک کہنے والا ان میں سے کہے گا کہ میرا ایک ہم نشین تھا
Tafsir al-Jalalayn
One of them will say ‘Indeed I had a comrade a companion who used to reject the idea of resurrection
يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ
Yaqoolu a'innnaka laminal musaddiqeen
Who would say, 'Are you indeed of those who believe
(جو) کہتا تھا کہ بھلا تم بھی ایسی باتوں کے باور کرنے والوں میں ہو
Tafsir al-Jalalayn
who used to say to me in reproach “Are you really among those who affirm as truth the Resurrection and
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ
'A-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'ainnaa lamadeenoon
That when we have died and become dust and bones, we will indeed be recompensed?'"
بھلا جب ہم مر گئے اور مٹی اور ہڈیاں ہوگئے تو کیا ہم کو بدلہ ملے گا؟
Tafsir al-Jalalayn
that when we are dead and have become dust and bones we shall actually be called to account?” ’ that we shall be requited and reckoned with — he rejects the truth of this as well as regards all three instances of the hamzas sc. a-innaka a-idhā and a-innā what has been mentioned above applies.
قَالَ هَلْ أَنتُم مُّطَّلِعُونَ
Qaala hal antum muttali'oon
He will say, "Would you [care to] look?"
(پھر) کہے گا کہ بھلا تم (اسے) جھانک کر دیکھنا چاہتے ہو؟
Tafsir al-Jalalayn
He the one speaking says to his brethren in Paradise ‘Will you have a look?’ together with me into the Fire to see his condition — but they will say ‘No’.
فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ
Fattala'a fara aahu fee sawaaa'il Jaheem
And he will look and see him in the midst of the Hellfire.
(اتنے میں) وہ (خود) جھانکے گا تو اس کو وسط دوزخ میں دیکھے گا
Tafsir al-Jalalayn
Then he that speaker will take a look through one of the apertures in Paradise and he will catch sight of him that is he will see his comrade in the centre of Hell in the middle of the Fire.
قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ
Qaala tallaahi in kitta laturdeen
He will say, "By Allah, you almost ruined me.
کہے گا کہ خدا کی قسم تُو تو مجھے ہلاک ہی کرچکا تھا
Tafsir al-Jalalayn
He will say to him acknowledging that he the latter deserves his fate ‘By God! You very nearly destroyed me you almost ruined me through your misguidance in this has been softened from the hardened form inna.
وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ
Wa law laa ni'matu Rabbee lakuntu minal muhdareen
If not for the favor of my Lord, I would have been of those brought in [to Hell].
اور اگر میرے پروردگار کی مہربانی نہ ہوتی تو میں بھی ان میں ہوتا جو (عذاب میں) حاضر کئے گئے ہیں
Tafsir al-Jalalayn
And had it not been for the favour of my Lord His grace to me in giving me faith I too would have been of those arraigned’ with you in the Fire. The inhabitants of Paradise will say
أَفَمَا نَحْنُ بِمَيِّتِينَ
Afamaa nahnu bimaiyiteen
Then, are we not to die
کیا (یہ نہیں کہ) ہم (آئندہ کبھی) مرنے کے نہیں
Tafsir al-Jalalayn
Do we then not die anymore
إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ
Illa mawtatanal oola wa maa nahnu bimu'azzabeen
Except for our first death, and we will not be punished?"
ہاں (جو) پہلی بار مرنا (تھا سو مرچکے) اور ہمیں عذاب بھی نہیں ہونے کا
Tafsir al-Jalalayn
aside from our first death that is the one which we suffered in this world and are we not to be chastised?’ — this interrogative statement is one made out of sheer delight and in order to speak at length of the graces of God exalted be He in His granting of everlasting life and refraining from inflicting any punishment.
إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
Inna haazaa falya'ma lil'aamiloon
Indeed, this is the great attainment.
بےشک یہ بڑی کامیابی ہے
Tafsir al-Jalalayn
Truly this that has mentioned as being the reward for the inhabitants of Paradise is indeed the mighty success.
لِمِثْلِ هَٰذَا فَلْيَعْمَلِ ٱلْعَٰمِلُونَ
Limisli haaza falya'ma lil 'aamiloon
For the like of this let the workers [on earth] work.
ایسی ہی (نعمتوں) کے لئے عمل کرنے والوں کو عمل کرنے چاہئیں
Tafsir al-Jalalayn
For the like of this let all the workers work — it is said that this is said to them or it is what they say themselves.
أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ ٱلزَّقُّومِ
Azaalika khairun nuzulan am shajaratuz Zaqqom
Is Paradise a better accommodation or the tree of zaqqum?
بھلا یہ مہمانی اچھی ہے یا تھوہر کا درخت؟
Tafsir al-Jalalayn
Is that which is mentioned to them a better hospitality nuzul denotes what is prepared for one who is being received as a guest and so forth or the Zaqqūm tree that is prepared for the inhabitants of the Fire — it is the vilest and most bitter tree of the Tihāma region which God causes to grow in the Fire as will be stated shortly.
إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ
Innaa ja'alnaahaa fitnatal lizzaalimeen
Indeed, We have made it a torment for the wrongdoers.
ہم نے اس کو ظالموں کے لئے عذاب بنا رکھا ہے
Tafsir al-Jalalayn
We have indeed made it for that reason sc. its being a tree in the Fire a trial for the wrongdoers? namely for the disbelievers of Mecca for they said ‘Fire consumes trees so how can it make them grow forth?’
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ
Innahaa shajaratun takhruju feee aslil Jaheem
Indeed, it is a tree issuing from the bottom of the Hellfire,
وہ ایک درخت ہے کہ جہنم کے اسفل میں اُگے گا
Tafsir al-Jalalayn
Indeed it is a tree that comes forth from the very source of Hell in other words from the depths of Hell with its branches extending up through all its different levels.
طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَٰطِينِ
Tal'uhaa ka annahoo ru'oosush Shayaateen
Its emerging fruit as if it was heads of the devils.
اُس کے خوشے ایسے ہوں گے جیسے شیطانوں کے سر
Tafsir al-Jalalayn
Its spathes likened to the spathes of a date-palm are like the heads of devils as vile-looking snakes.
فَإِنَّهُمْ لَـَٔاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ
Fa innahum la aakiloona minhaa famaali'oona minhal butoon
And indeed, they will eat from it and fill with it their bellies.
سو وہ اسی میں سے کھائیں گے اور اسی سے پیٹ بھریں گے
Tafsir al-Jalalayn
And indeed they the disbelievers will eat of it despite its vileness because of the severity of their hunger and will fill their bellies from it.
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ
Summa inna lahum 'alaihaa lashawbam min hameem
Then indeed, they will have after it a mixture of scalding water.
پھر اس (کھانے) کے ساتھ ان کو گرم پانی ملا کر دیا جائے گا
Tafsir al-Jalalayn
Then lo! on top of it they will have a brew of boiling water which they drink and which mixes with what they have eaten and becomes a brew thereof.
ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ
Summa inna marji'ahum la ilal Jaheem
Then indeed, their return will be to the Hellfire.
پھر ان کو دوزخ کی طرف لوٹایا جائے گا
Tafsir al-Jalalayn
Then indeed their return shall be to Hell-fire — this suggests that they exit from it only to drink the boiling water which is located outside it.
إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ
Innahum alfaw aabaaa'ahum daaalleen
Indeed they found their fathers astray.
انہوں نے اپنے باپ دادا کو گمراہ ہی پایا
Tafsir al-Jalalayn
Lo! they found their fathers to be astray
فَهُمْ عَلَىٰٓ ءَاثَٰرِهِمْ يُهْرَعُونَ
Fahum 'alaa aasaarihim yuhra'oon
So they hastened [to follow] in their footsteps.
سو وہ ان ہی کے پیچھے دوڑے چلے جاتے ہیں
Tafsir al-Jalalayn
and so they are also now hurrying in their footsteps they shall be prodded to follow them and they end up hurrying towards it Hell-fire.
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ ٱلْأَوَّلِينَ
Wa laqad dalla qablahum aksarul awwaleen
And there had already strayed before them most of the former peoples,
اور ان سے پیشتر بہت سے لوگ بھی گمراہ ہوگئے تھے
Tafsir al-Jalalayn
And verily most of the ancients of past communities went astray before them
وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ
Wa laqad arsalnaa feehim munzireen
And We had already sent among them warners.
اور ہم نے ان میں متنبہ کرنے والے بھیجے
Tafsir al-Jalalayn
and We certainly had sent among them warners in the way of messengers to threaten them.
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ
Fanzur kaifa kaana 'aaqibatul munzareen
Then look how was the end of those who were warned -
سو دیکھ لو کہ جن کو متنبہ کیا گیا تھا ان کا انجام کیسا ہوا
Tafsir al-Jalalayn
So behold how was the consequence for them who were warned namely the disbelievers in other words the sequel for them was that they ended up in the chastisement;
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
Illaa 'ibaadal laahil mukhlaseen
But not the chosen servants of Allah.
ہاں خدا کے بندگان خاص (کا انجام بہت اچھا ہوا)
Tafsir al-Jalalayn
all except God’s sincere servants namely the believers who are saved from chastisement because they were sincere in their worship mukhlisīna; or if one reads mukhlasīna because God has made them sincerely devoted to such worship.
وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ
Wa laqad naadaanaa Noohun falani'mal mujeeboon
And Noah had certainly called Us, and [We are] the best of responders.
اور ہم کو نوح نے پکارا سو (دیکھ لو کہ) ہم (دعا کو کیسے) اچھے قبول کرنے والے ہیں
Tafsir al-Jalalayn
And verily Noah called to Us when he said ‘My Lord I have been overcome so help me Q. 5410 and how excellent were the Hearers of the prayer for him were We in other words he invoked Us against his people so We destroyed them by drowning them.
وَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ
Wa jajainaahu wa ahlahoo minal karbil 'azeem
And We saved him and his family from the great affliction.
اور ہم نے ان کو اور ان کے گھر والوں کو بڑی مصیبت سے نجات دی
Tafsir al-Jalalayn
And We delivered him and his family from the great distress which was the drowning
وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ
Wa ja'alnaa zurriyyatahoo hummul baaqeen
And We made his descendants those remaining [on the earth]
اور ان کی اولاد کو ایسا کیا کہ وہی باقی رہ گئے
Tafsir al-Jalalayn
and made his descendants the survivors thus all human beings are descended from him peace be upon him. He had three sons Shem Sām the ancestor of the Arabs the Persians and the Byzantines; Ham Hām the ancestor of the Negroes; and Japheth Yāfith the ancestor of the Turks the Khazar and the peoples of Gog and Magog and the inhabitants of such regions.
وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ
Wa taraknaa 'alaihi fil aakhireen
And left for him [favorable mention] among later generations:
اور پیچھے آنے والوں میں ان کا ذکر (جمیل باقی) چھوڑ دیا
Tafsir al-Jalalayn
And We left We preserved for him fair praise among posterity among the prophets and communities after him until the Day of Resurrection which is
سَلَٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَٰلَمِينَ
Salaamun 'alaa Noohin fil 'aalameen
"Peace upon Noah among the worlds."
یعنی) تمام جہان میں (کہ) نوح پر سلام
Tafsir al-Jalalayn
‘Peace from Us be to Noah among the worlds!’
إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
Innaa kazaalika najzil muhsineen
Indeed, We thus reward the doers of good.
نیکوکاروں کو ہم ایسا ہی بدلہ دیا کرتے ہیں
Tafsir al-Jalalayn
Thus indeed in the way that We requited them We requite the virtuous.
إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ
Innahoo min 'ibaadinal mu'mineen
Indeed, he was of Our believing servants.
بےشک وہ ہمارے مومن بندوں میں سے تھا
Tafsir al-Jalalayn
He was indeed one of Our faithful servants.
ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ
Summa aghraqnal aakhareen
Then We drowned the disbelievers.
پھر ہم نے دوسروں کو ڈبو دیا
Tafsir al-Jalalayn
Then We did drown the others the disbelievers from among his folk.
وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ
Wa ina min shee'atihee la Ibraaheem
And indeed, among his kind was Abraham,
اور ان ہی کے پیرووں میں ابراہیم تھے
Tafsir al-Jalalayn
And truly of his adherents that is of those who agreed with him on the fundaments of religion was Abraham despite the fact that there was a long interval between them 2640 years and between them came the prophets Hūd and Sālih.
إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ
Iz jaaa'a Rabbahoo bi qalbin saleem
When he came to his Lord with a sound heart
جب وہ اپنے پروردگار کے پاس (عیب سے) پاک دل لے کر آئے
Tafsir al-Jalalayn
When he came to his Lord in other words he continued to follow Him upon coming to Him with a heart that was pure of any doubt or the like
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ
Iz qaala li abeehi wa qawmihee maazaa ta'budoon
[And] when he said to his father and his people, "What do you worship?
جب انہوں نے اپنے باپ سے اور اپنی قوم سے کہا کہ تم کن چیزوں کو پوجتے ہو؟
Tafsir al-Jalalayn
when he said while still in this continuous state of his to his father and his folk in reproach ‘What do — what is it that — you worship?
أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ
A'ifkan aalihatan doonal laahi tureedoon
Is it falsehood [as] gods other than Allah you desire?
کیوں جھوٹ (بنا کر) خدا کے سوا اور معبودوں کے طالب ہو؟
Tafsir al-Jalalayn
Is it a calumny a-ifkan as regards the two hamzas the same applies as mentioned before — gods other than God — that you desire? ifkan is an object denoting reason; ālihatan is the direct object of turīdūna ‘you desire’; ifk denotes the worst kind of lie. In other words do you worship any other than God?
فَمَا ظَنُّكُم بِرَبِّ ٱلْعَٰلَمِينَ
Famaa zannukum bi Rabbil'aalameen
Then what is your thought about the Lord of the worlds?"
بھلا پروردگار عالم کے بارے میں تمہارا کیا خیال ہے؟
Tafsir al-Jalalayn
What then is your supposition regarding the Lord of the Worlds?’ having worshipped other than Him do you think that He will leave you without punishment? No! They were a people of astrologers. On one occasion they went out to celebrate a festival of theirs and left their food behind with their idols claiming that they were securing thereby blessings for it and that they would eat it upon their return. They had said to the lord Abraham ‘Come out with us’.
فَنَظَرَ نَظْرَةً فِى ٱلنُّجُومِ
Fanazara nazratan finnujoom
And he cast a look at the stars
تب انہوں نے ستاروں کی طرف ایک نظر کی
Tafsir al-Jalalayn
And he cast a glance at the stars — to delude them into thinking that he relies on them so that they would then trust him —
فَقَالَ إِنِّى سَقِيمٌ
Faqaala inee saqeem
And said, "Indeed, I am [about to be] ill."
اور کہا میں تو بیمار ہوں
Tafsir al-Jalalayn
and said ‘Indeed I feel I will be sick’ that is I will fall ill.
فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ
Fatawallaw 'anhu mudbireen
So they turned away from him, departing.
تب وہ ان سے پیٹھ پھیر کر لوٹ گئے
Tafsir al-Jalalayn
So they went away to their festival leaving him behind.
فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ
Faraagha ilaaa aalihatihim faqaala alaa taakuloon
Then he turned to their gods and said, "Do you not eat?
پھر ابراہیم ان کے معبودوں کی طرف متوجہ ہوئے اور کہنے لگے کہ تم کھاتے کیوں نہیں؟
Tafsir al-Jalalayn
Then he turned he stole away to their gods the idols in front of which the food had been placed and said mockingly ‘Will you not eat? — but they failed to utter a word.
مَا لَكُمْ لَا تَنطِقُونَ
Maa lakum laa tantiqoon
What is [wrong] with you that you do not speak?"
تمہیں کیا ہوا ہے تم بولتے نہیں؟
Tafsir al-Jalalayn
He then said What is wrong with you that you do not speak?’ — but still he received no response.
فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ
Faraagha 'alaihim darbam bilyameen
And he turned upon them a blow with [his] right hand.
پھر ان کو داہنے ہاتھ سے مارنا (اور توڑنا) شروع کیا
Tafsir al-Jalalayn
He then turned on them striking them with his right hand with might smashing them. Those who saw him reported this to the rest of his people.
فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ
Fa aqbalooo ilaihi yaziffoon
Then the people came toward him, hastening.
تو وہ لوگ ان کے پاس دوڑے ہوئے آئے
Tafsir al-Jalalayn
So they came running towards him walking hurriedly and they said to him ‘We worship them while you smash them?!’
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
Qaala ata'budoona maa tanhitoon
He said, "Do you worship that which you [yourselves] carve,
انہوں نے کہا کہ تم ایسی چیزوں کو کیوں پوجتے ہو جن کو خود تراشتے ہو؟
Tafsir al-Jalalayn
He said to them in reproach ‘Do you worship what you yourselves have carved out of stone and other materials idols
وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
Wallaahu khalaqakum wa maa ta'maloon
While Allah created you and that which you do?"
حالانکہ تم کو اور جو تم بناتے ہو اس کو خدا ہی نے پیدا کیا ہے
Tafsir al-Jalalayn
when God created you and whatever you make?’ whether it be your act of carving and that which you have carved? So worship Him alone! the mā in wa-mā ta‘malūna ‘and whatever you make’ is that of the verbal noun; but it is also said to introduce a relative clause or it is adjectivally qualified.
قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ
Qaalub noo lahoo bun yaanan fa alqoohu fil jaheem
They said, "Construct for him a furnace and throw him into the burning fire."
وہ کہنے لگے کہ اس کے لئے ایک عمارت بناؤ پھر اس کو آگ کے ڈھیر میں ڈال دو
Tafsir al-Jalalayn
They said amongst themselves ‘Build for him a structure then fill it with firewood and set it on fire and when it is ablaze then cast him into the fierce fire’.
فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ
Fa araadoo bihee kaidan faja 'alnaahumul asfaleen
And they intended for him a plan, but We made them the most debased.
غرض انہوں نے ان کے ساتھ ایک چال چلنی چاہی اور ہم نے ان ہی کو زیر کردیا
Tafsir al-Jalalayn
So they sought to outwit him by flinging him into the fire so that it may destroy him but We made them the lowermost the vanquished as he came out of the fire unharmed.
وَقَالَ إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ
Wa qaala innee zaahibun ilaa Rabbee sa yahdeen
And [then] he said, "Indeed, I will go to [where I am ordered by] my Lord; He will guide me.
اور ابراہیم بولے کہ میں اپنے پروردگار کی طرف جانے والا ہوں وہ مجھے رستہ دکھائے گا
Tafsir al-Jalalayn
And he said ‘I shall indeed depart to my Lord I shall emigrating to Him from the abode of disbelief — He will guide me to the place to which My Lord has commanded that I end up in and this was Syria. When he reached the Holy Land he said
رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ
Rabbi hab lee minas saaliheen
My Lord, grant me [a child] from among the righteous."
اے پروردگار مجھے (اولاد) عطا فرما (جو) سعادت مندوں میں سے (ہو)
Tafsir al-Jalalayn
My Lord! Grant me a child of the righteous’.
فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ
Fabashsharnaahu bighulaamin haleem
So We gave him good tidings of a forbearing boy.
تو ہم نے ان کو ایک نرم دل لڑکے کی خوشخبری دی
Tafsir al-Jalalayn
So We gave him the good tidings of a forbearing son.
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ
Falamma balagha ma'a hus sa'ya qaala yaa buniya inneee araa fil manaami anneee azbahuka fanzur maazaa taraa; qaala yaaa abatif 'al maa tu'maru satajidunee in shaaa'allaahu minas saabireen
And when he reached with him [the age of] exertion, he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."
جب وہ ان کے ساتھ دوڑنے (کی عمر) کو پہنچا تو ابراہیم نے کہا کہ بیٹا میں خواب میں دیکھتا ہوں کہ (گویا) تم کو ذبح کر رہا ہوں تو تم سوچو کہ تمہارا کیا خیال ہے؟ انہوں نے کہا کہ ابا جو آپ کو حکم ہوا ہے وہی کیجیئے خدا نے چاہا تو آپ مجھے صابروں میں پایئے گا
Tafsir al-Jalalayn
And when he was old enough to walk with him that is to go about with him and help him out — this is said to have been either at the age of seven or at the age of thirteen — he said ‘O my dear son I see that is I have seen in a dream that I shall sacrifice you — and the visions of prophets are always true and their actions are inspired by the command of God exalted be He. So see what you think’ of this dream. He consulted him so that he his son might accept the idea of being sacrificed and comply with the command for it. He said ‘O my father the final tā’ in abati replaces the yā’ of the genitive possessive annexation yā abī do whatever you have been commanded to do. You shall find me God willing of the steadfast’ in this affair.
فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ
Falammaaa aslamaa wa tallahoo liljabeen
And when they had both submitted and he put him down upon his forehead,
جب دونوں نے حکم مان لیا اور باپ نے بیٹے کو ماتھے کے بل لٹا دیا
Tafsir al-Jalalayn
And when they had both submitted when they had submitted to and were prepared to comply with God’s command exalted be He and he had laid him down on his forehead when he had pushed him down to the ground thereon — every human being has two brows jabīn between which is the forehead jabha; this was at Minā. Abraham passed the knife across his son’s throat but it did not do anything by some impediment of the Divine Power
وَنَٰدَيْنَٰهُ أَن يَٰٓإِبْرَٰهِيمُ
Wa naadainaahu ai yaaaa Ibraheem
We called to him, "O Abraham,
تو ہم نے ان کو پکارا کہ اے ابراہیم
Tafsir al-Jalalayn
We called to him ‘O Abraham!
قَدْ صَدَّقْتَ ٱلرُّءْيَآ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
Qad saddaqtar ru'yaa; innaa kazaalika najzil muhsineen
You have fulfilled the vision." Indeed, We thus reward the doers of good.
تم نے خواب کو سچا کر دکھایا۔ ہم نیکوکاروں کو ایسا ہی بدلہ دیا کرتے ہیں
Tafsir al-Jalalayn
Verily you have fulfilled the vision’ by what you have done in that you were able to go through with the act of sacrifice. In other words that which you have done suffices for you as redemption the statement nādaynāhu ‘We called to him’ is the response to the lammā ‘when’ so that the wāw in wa-nādaynāhu ‘We called to him’ is extra. So in the same way that We have rewarded you do We reward those who are virtuous to their own souls in obeying the Command of God by removing from them their distress.
إِنَّ هَٰذَا لَهُوَ ٱلْبَلَٰٓؤُا۟ ٱلْمُبِينُ
Inna haazaa lahuwal balaaa'ul mubeen
Indeed, this was the clear trial.
بلاشبہ یہ صریح آزمائش تھی
Tafsir al-Jalalayn
Truly this sacrifice to which he was commanded was indeed a clear test’ that is to say the ultimate test of faith.
وَفَدَيْنَٰهُ بِذِبْحٍ عَظِيمٍ
Wa fadainaahu bizibhin 'azeem
And We ransomed him with a great sacrifice,
اور ہم نے ایک بڑی قربانی کو ان کا فدیہ دیا
Tafsir al-Jalalayn
Then We ransomed him the one whom he had been commanded to sacrifice namely Ishmael or Isaac — two different opinions — with a mighty sacrifice a mighty ram from Paradise the same one that Abel had offered as as sacrifice Gabriel peace be upon him brought it and the lord Abraham sacrificed it as he cried Allāhu akbar ‘God is Great’.
وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ
Wa taraknaa 'alaihi fil aakhireen
And We left for him [favorable mention] among later generations:
اور پیچھے آنے والوں میں ابراہیم کا (ذکر خیر باقی) چھوڑ دیا
Tafsir al-Jalalayn
And We left We preserved for him among posterity fair praise namely
سَلَٰمٌ عَلَىٰٓ إِبْرَٰهِيمَ
Salaamun 'alaaa Ibraaheem
"Peace upon Abraham."
کہ ابراہیم پر سلام ہو
Tafsir al-Jalalayn
‘Peace from Us be to Abraham!’
كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
Kazaalika najzil muhsineen
Indeed, We thus reward the doers of good.
نیکوکاروں کو ہم ایسا ہی بدلہ دیا کرتے ہیں
Tafsir al-Jalalayn
So in way that We rewarded him do We reward those who are virtuous to their own souls.
إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ
Innahoo min 'ibaadinal mu'mineen
Indeed, he was of Our believing servants.
وہ ہمارے مومن بندوں میں سے تھے
Tafsir al-Jalalayn
Indeed he is one of Our faithful servants.
وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ
Wa bashsharnaahu bi Ishaaqa Nabiyayam minas saaliheen
And We gave him good tidings of Isaac, a prophet from among the righteous.
اور ہم نے ان کو اسحاق کی بشارت بھی دی (کہ وہ) نبی (اور) نیکوکاروں میں سے (ہوں گے)
Tafsir al-Jalalayn
And We gave him the good tidings of the birth of Isaac — some have argued that this proves that the one who was sacrificed was not him Isaac — a prophet nabiyyan is a future circumstantial qualifier that is to say ‘he will come to be with his prophethood decreed one of the righteous.
وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ
Wa baaraknaa 'alaihi wa 'alaaa Ishaaq; wa min zurriyya tihimaa muhsinunw wa zaalimul linafshihee mubeen
And We blessed him and Isaac. But among their descendants is the doer of good and the clearly unjust to himself.
اور ہم نے ان پر اور اسحاق پر برکتیں نازل کی تھیں۔ اور ان دونوں اولاد کی میں سے نیکوکار بھی ہیں اور اپنے آپ پر صریح ظلم کرنے والے (یعنی گنہگار) بھی ہیں
Tafsir al-Jalalayn
And We blessed him by multiplying his descendants and Isaac his son We also blessed by appointing the majority of prophets from among his progeny. And among their descendants is he who is virtuous he who is a believer and he who plainly wrongs his soul he who is a disbeliever whose disbelief is manifest.
وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَٰرُونَ
Wa laqad mananna alaa Moosaa wa Haaroon
And We did certainly confer favor upon Moses and Aaron.
اور ہم نے موسیٰ اور ہارون پر بھی احسان کئے
Tafsir al-Jalalayn
And verily We favoured Moses and Aaron with prophethood
وَنَجَّيْنَٰهُمَا وَقَوْمَهُمَا مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ
Wa najjainaahumaa wa qawmahumaa minal karbil 'azeem
And We saved them and their people from the great affliction,
اور ان کو اور ان کی قوم کو مصیبت عظیمہ سے نجات بخشی
Tafsir al-Jalalayn
and We delivered them and their people the Children of Israel from the great distress namely Pharaoh’s enslavement of them.
وَنَصَرْنَٰهُمْ فَكَانُوا۟ هُمُ ٱلْغَٰلِبِينَ
Wa nasarnaahum fakaanoo humul ghaalibeen
And We supported them so it was they who overcame.
اور ان کی مدد کی تو وہ غالب ہوگئے
Tafsir al-Jalalayn
And We helped them against the Egyptians so that they became the victors.
وَءَاتَيْنَٰهُمَا ٱلْكِتَٰبَ ٱلْمُسْتَبِينَ
Wa aatainaahumal Kitaabal mustabeen
And We gave them the explicit Scripture,
اور ان دونوں کو کتاب واضح (المطالب) عنایت کی
Tafsir al-Jalalayn
And We gave them the enlightening scripture the one whose statements concerning prescribed punishments and rulings and otherwise are excellently expressed — this is the Torah.
وَهَدَيْنَٰهُمَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ
Wa hadainaahumus Siraatal Mustaqeem
And We guided them on the straight path.
اور ان کو سیدھا رستہ دکھایا
Tafsir al-Jalalayn
And We guided them to the straight path the straight way
وَتَرَكْنَا عَلَيْهِمَا فِى ٱلْـَٔاخِرِينَ
Wa taraknaa 'alaihimaa fil aakhireen
And We left for them [favorable mention] among later generations:
اور پیچھے آنے والوں میں ان کا ذکر (خیر باقی) چھوڑ دیا
Tafsir al-Jalalayn
and We left We preserved for them among posterity fair praise namely
سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ
Salaamun 'alaa Moosaa wa Haaroon
"Peace upon Moses and Aaron."
کہ موسیٰ اور ہارون پر سلام
Tafsir al-Jalalayn
‘Peace from Us be to Moses and Aaron!’
إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
Innaa kazaalika najzil muhsineen
Indeed, We thus reward the doers of good.
بےشک ہم نیکوکاروں کو ایسا ہی بدلہ دیا کرتے ہیں
Tafsir al-Jalalayn
So just as We rewarded them both do We reward the virtuous.
إِنَّهُمَا مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ
Innahumaa min 'ibaadinal mu'mineen
Indeed, they were of Our believing servants.
وہ دونوں ہمارے مومن بندوں میں سے تھے
Tafsir al-Jalalayn
Indeed both were among Our faithful servants.
وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ
Wa inna Ilyaasa laminal mursaleen
And indeed, Elias was from among the messengers,
اور الیاس بھی پیغمبروں میں سے تھے
Tafsir al-Jalalayn
And truly Elias read wa-inna Ilyās with the initial hamza or without wa-inna’l-yāsa was also one of the messengers. Some think that this Elias was the son of Aaron’s brother — Aaron the brother of Moses; but some say that this Elias was some other person who was sent to the people living in and around Baalbak.
إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ
Iz qaala liqawmiheee alaa tattaqoon
When he said to his people, "Will you not fear Allah?
جب انہوں نے اپنی قوم سے کہا کہ تم ڈرتے کیوں نہیں؟
Tafsir al-Jalalayn
When idh is dependent because of an implicit verb udhkur ‘mention’ he said to his people ‘Will you not fear God?
أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ
Atad'oona Ba'lanw wa tazaroona ahsanal khaaliqeen
Do you call upon Ba'l and leave the best of creators -
کیا تم بعل کو پکارتے (اور اسے پوجتے) ہو اور سب سے بہتر پیدا کرنے والے کو چھوڑ دیتے ہو
Tafsir al-Jalalayn
Do you call on Baal — this was the name of an idol of theirs which was made of gold from which the name of their city derives with the addition of the suffix bak — that is to say do you worship him and abandon the Best of Creators and not worship Him
ٱللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ
Allaaha Rabbakum wa Rabba aabaaa'ikumul awwaleen
Allah, your Lord and the Lord of your first forefathers?"
(یعنی) خدا کو جو تمہارا اور تمہارے اگلے باپ دادا کا پروردگار ہے
Tafsir al-Jalalayn
God your Lord and the Lord of your forefathers?’ read as predicates allāhu rabbukum and rabbu in the nominative because of the implicit omitted huwa being the subject; or read allāha rabbakum and rabba in the accusative as supplements to ahsana ‘the best of’.
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
Fakazzaboohu fa inna hum lamuhdaroon
And they denied him, so indeed, they will be brought [for punishment],
تو ان لوگوں نے ان کو جھٹلا دیا۔ سو وہ (دوزخ میں) حاضر کئے جائیں گے
Tafsir al-Jalalayn
But they denied him. So they will indeed be arraigned in the Fire
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
Illaa 'ibaadal laahil mukhlaseen
Except the chosen servants of Allah.
ہاں خدا کے بندگان خاص (مبتلائے عذاب نہیں) ہوں گے
Tafsir al-Jalalayn
— all except God’s delivered servants namely the believers who will be saved from it
وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ
Wa taraknaa 'alaihi fil aakhireen
And We left for him [favorable mention] among later generations:
اور ان کا ذکر (خیر) پچھلوں میں (باقی) چھوڑ دیا
Tafsir al-Jalalayn
and We left for him among posterity fair praise namely
سَلَٰمٌ عَلَىٰٓ إِلْ يَاسِينَ
Salaamun 'alaaa Ilyaaseen
"Peace upon Elias."
کہ اِل یاسین پر سلام
Tafsir al-Jalalayn
‘Peace from Us be to Elias!’. It is said that this ilyāsīn is the same Elias mentioned above; but it is also said that this denotes him together with all those who were believers with him and so they have been coupled under the same term with him being the predominant as when one might say al-Muhallabūn ‘the Muhallabids’ to mean al-Muhallab and his folk; a variant reading has āl yāsīn by which is meant his family as well as Elias himself.
إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
Innaa kazaalika najzil muhsineen
Indeed, We thus reward the doers of good.
ہم نیک لوگوں کو ایسا ہی بدلہ دیتے ہیں
Tafsir al-Jalalayn
Indeed so — just as We rewarded him — do We reward the virtuous.
إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ
Innahoo min 'ibaadinal mu'mineen
Indeed, he was of Our believing servants.
بےشک وہ ہمارے مومن بندوں میں سے تھے
Tafsir al-Jalalayn
Truly he is one of Our faithful servants.
وَإِنَّ لُوطًا لَّمِنَ ٱلْمُرْسَلِينَ
Wa inna Lootal laminal mursaleen
And indeed, Lot was among the messengers.
اور لوط بھی پیغمبروں میں سے تھے
Tafsir al-Jalalayn
And indeed Lot was one of the messengers;
إِذْ نَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ
Iz najjainaahu wa ahlahooo ajma'een
[So mention] when We saved him and his family, all,
جب ہم نے ان کو اور ان کے گھر والوں کو سب کو (عذاب سے) نجات دی
Tafsir al-Jalalayn
mention when We delivered him together with all his family
إِلَّا عَجُوزًا فِى ٱلْغَٰبِرِينَ
Illaa 'ajoozan fil ghaabireen
Except his wife among those who remained [with the evildoers].
مگر ایک بڑھیا کہ پیچھے رہ جانے والوں میں تھی
Tafsir al-Jalalayn
except an old woman who was among those who stayed behind in other words those who stayed behind in the chastisement.
ثُمَّ دَمَّرْنَا ٱلْـَٔاخَرِينَ
Summa dammarnal aakhareen
Then We destroyed the others.
پھر ہم نے اوروں کو ہلاک کردیا
Tafsir al-Jalalayn
Then We destroyed all the others the disbelievers from among his people.
وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ
Wa innakum latamurroona 'alaihim musbiheen
And indeed, you pass by them in the morning
اور تم دن کو بھی ان (کی بستیوں) کے پاس سے گزرتے رہتے ہو
Tafsir al-Jalalayn
And indeed you pass by them by their remains and the remains of their dwellings during your travels both in the morning that is during the daytime
وَبِٱلَّيْلِ أَفَلَا تَعْقِلُونَ
Wa billail; afalaa ta'qiloon
And at night. Then will you not use reason?
اور رات کو بھی۔ تو کیا تم عقل نہیں رکھتے
Tafsir al-Jalalayn
and at night will you O people of Mecca not then understand? what befell them and so take heed therefrom?
وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ
Wa inna Yoonusa laminal mursaleen
And indeed, Jonah was among the messengers.
اور یونس بھی پیغمبروں میں سے تھے
Tafsir al-Jalalayn
And indeed Jonah was one of the messengers;
إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ
Iz abaqa ilal fulkil mash hoon
[Mention] when he ran away to the laden ship.
جب بھاگ کر بھری ہوئی کشتی میں پہنچے
Tafsir al-Jalalayn
when he fled to the laden ship — after he became furious with his people as the chastisement which he had promised them did not come down on them; so he boarded the ship which then stopped out in the deep sea. The seamen said ‘There is a runaway slave here upon this ship who has fled from his master a casting of lots should expose him!’
فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ
Fasaahama fakaana minal mudhadeen
And he drew lots and was among the losers.
اس وقت قرعہ ڈالا تو انہوں نے زک اُٹھائی
Tafsir al-Jalalayn
Then he drew lots with the passengers on the ship and was of those rejected of the losers in the draw and so they threw him into the sea.
فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ
Faltaqamahul hootu wa huwa muleem
Then the fish swallowed him, while he was blameworthy.
پھر مچھلی نے ان کو نگل لیا اور وہ (قابل) ملامت (کام) کرنے والے تھے
Tafsir al-Jalalayn
Then the whale swallowed him while he was blameworthy that is while he was guilty of a blameworthy thing having gone to sea and embarked the ship without his Lord’s permission.
فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ
Falaw laaa annahoo kaana minal musabbiheen
And had he not been of those who exalt Allah,
پھر اگر وہ (خدا کی) پاکی بیان نہ کرتے
Tafsir al-Jalalayn
And had he not been one of those who glorify God that is to say those who make remembrance of God for inside the whale’s belly he was repeatedly saying the words ‘There is no god except You. Glory be to You! I have indeed been one of the wrongdoers’ Q. 2187
لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ
Lalabisa fee batniheee ilaa Yawmi yub'asoon
He would have remained inside its belly until the Day they are resurrected.
تو اس روز تک کہ لوگ دوبارہ زندہ کئے جائیں گے اسی کے پیٹ میں رہتے
Tafsir al-Jalalayn
he would have tarried in its belly until the day when they are raised in other words the whale’s belly would have been his tomb until the Day of Resurrection.
فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ
Fanabaznaahu bil'araaa'i wa huwa saqeem
But We threw him onto the open shore while he was ill.
پھر ہم نے ان کو جب کہ وہ بیمار تھے فراخ میدان میں ڈال دیا
Tafsir al-Jalalayn
Then We cast him We flung him out of the belly of the whale onto the barren land onto the face of the earth that is onto the shore on that same day — or three or seven or twenty or forty days later — and he was sick ailing like a newly-born featherless chick.
وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
Wa ambatnaa 'alaihi shajaratam mai yaqteen
And We caused to grow over him a gourd vine.
اور ان پر کدو کا درخت اُگایا
Tafsir al-Jalalayn
And We made a gourd plant to grow above him to provide shade for him with its stem which is not the case usually with gourds as a miracle for him; a mountain goat would come to him in the morning and in the evening and he would drink its milk until he finally regained his strength.
وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ
Wa arsalnaahu ilaa mi'ati alfin aw yazeedoon
And We sent him to [his people of] a hundred thousand or more.
اور ان کو لاکھ یا اس سے زیادہ (لوگوں) کی طرف (پیغمبر بنا کر) بھیجا
Tafsir al-Jalalayn
And We sent him afterwards — as We had done before to a people in Nineveh in the region of Mosul — to a community of a hundred thousand or in fact more — a community of twenty thirty or seventy thousand.
فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ
Fa aamanoo famatta' naahum ilaa heen
And they believed, so We gave them enjoyment [of life] for a time.
تو وہ ایمان لے آئے سو ہم نے بھی ان کو (دنیا میں) ایک وقت (مقرر) تک فائدے دیتے رہے
Tafsir al-Jalalayn
And they believed after they saw with their own eyes the chastisement which they had been promised. So We gave them comfort We kept them alive to enjoy their wealth for a while until their terms of life would be concluded while they took comfort therein.
فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ
Fastaftihim ali Rabbikal banaatu wa lahumul banoon
So inquire of them, [O Muhammad], "Does your Lord have daughters while they have sons?
ان سے پوچھو تو کہ بھلا تمہارے پروردگار کے لئے تو بیٹیاں اور ان کے لئے بیٹے
Tafsir al-Jalalayn
So ask them inquire of the Meccan disbelievers by way of reproach are daughters to be for your Lord after their claim that the angels were God’s daughters while sons are to be for them? so that the best becomes exclusively theirs?
أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ
Am khalaqnal malaaa'i kata inaasanw wa hm shaahidoon
Or did We create the angels as females while they were witnesses?"
یا ہم نے فرشتوں کو عورتیں بنایا اور وہ (اس وقت) موجود تھے
Tafsir al-Jalalayn
Or did We create the angels females while they were witnesses? to Our act of creation that they might then say such a thing?
أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ
Alaaa innahum min ifkihim la yaqooloon
Unquestionably, it is out of their [invented] falsehood that they say,
دیکھو یہ اپنی جھوٹ بنائی ہوئی (بات) کہتے ہیں
Tafsir al-Jalalayn
Lo! it is indeed out of their own mendacity their own lies that they say
وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ
Waladal laahu wa innhum lakaaziboon
" Allah has begotten," and indeed, they are liars.
کہ خدا کے اولاد ہے کچھ شک نہیں کہ یہ جھوٹے ہیں
Tafsir al-Jalalayn
‘God has begotten’ when they say that the angels are God’s daughters. And verily they are liars in this respect.
أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ
Astafal banaati 'alal baneen
Has He chosen daughters over sons?
کیا اس نے بیٹوں کی نسبت بیٹیوں کو پسند کیا ہے؟
Tafsir al-Jalalayn
Has He preferred daughters to sons? read a’stafā ‘has He preferred’ indicating an interrogative hamza which stands in place of the omitted conjunctive hamza.
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
Maa lakum kaifa tahkumoon
What is [wrong] with you? How do you make judgement?
تم کیسے لوگ ہو، کس طرح کا فیصلہ کرتے ہو
Tafsir al-Jalalayn
What is wrong with you? How do you judge? how do you make such a depraved judgement?
أَفَلَا تَذَكَّرُونَ
Afalaa tazakkaroon
Then will you not be reminded?
بھلا تم غور کیوں نہیں کرتے
Tafsir al-Jalalayn
Will you not then remember? tadhakkarūna the tā’ of tatadhakkarūna has been assimilated with the dhāl that He glory be to Him is exalted above having a child?
أَمْ لَكُمْ سُلْطَٰنٌ مُّبِينٌ
Am lakum sultaanum mubeen
Or do you have a clear authority?
یا تمہارے پاس کوئی صریح دلیل ہے
Tafsir al-Jalalayn
Or do you have a clear warrant? plain definitive proof that God has a child?
فَأْتُوا۟ بِكِتَٰبِكُمْ إِن كُنتُمْ صَٰدِقِينَ
Faatoo bi Kitaabikum in kuntum saadiqeen
Then produce your scripture, if you should be truthful.
اگر تم سچے ہو تو اپنی کتاب پیش کرو
Tafsir al-Jalalayn
Then produce your scripture the Torah and show Me this as it is mentioned in it if you are being truthful about this statement of yours.
وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
Wa ja'aloo bainahoo wa bainal jinnati nasabaa; wa laqad 'alimatil jinnatu innahum lamuhdaroon
And they have claimed between Him and the jinn a lineage, but the jinn have already known that they [who made such claims] will be brought to [punishment].
اور انہوں نے خدا میں اور جنوں میں رشتہ مقرر کیا۔ حالانکہ جنات جانتے ہیں کہ وہ (خدا کے سامنے) حاضر کئے جائیں گے
Tafsir al-Jalalayn
And they namely the idolaters have set up between Him exalted be He and the jinn namely the angels jinna they are so called because they are hidden ijtinān from vision a kinship by saying that they are God’s daughters while the jinn certainly know that they that is those who say this shall indeed be arraigned into the Fire to be chastised therein.
سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ
Subhaanal laahi 'ammaa yasifoon
Exalted is Allah above what they describe,
یہ جو کچھ بیان کرتے ہیں خدا اس سے پاک ہے
Tafsir al-Jalalayn
Glory be to God affirming that He is exalted above what they attribute to Him in the way of His having a child
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
Illaa 'ibaadal laahil mukhlaseen
Except the chosen servants of Allah [who do not share in that sin].
مگر خدا کے بندگان خالص (مبتلائے عذاب نہیں ہوں گے)
Tafsir al-Jalalayn
— all except God’s devoted servants namely believers the exceptive clause here is discontinuous in other words that is because they declare that God transcends what such individuals attribute to Him.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ
Fa innakum wa maa ta'ubdoon
So indeed, you [disbelievers] and whatever you worship,
سو تم اور جن کو تم پوجتے ہو
Tafsir al-Jalalayn
For indeed you and what you worship of idols
مَآ أَنتُمْ عَلَيْهِ بِفَٰتِنِينَ
Maaa antum 'alaihi befaaatineen
You cannot tempt [anyone] away from Him
خدا کے خلاف بہکا نہیں سکتے
Tafsir al-Jalalayn
— you cannot tempt anyone thereto that is to incline to your worshipped idols ‘alayhi ‘thereto’ is semantically connected to His saying bi-fātinīna ‘you cannot tempt’
إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ
Illaa man huwa saalil jaheem
Except he who is to [enter and] burn in the Hellfire.
مگر اس کو جو جہنم میں جانے والا ہے
Tafsir al-Jalalayn
except him who will burn in Hell in God’s knowledge exalted be He.
وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ
Wa maa minnasa illaa lahoo maqaamum ma'loom
[The angels say], "There is not among us any except that he has a known position.
اور (فرشتے کہتے ہیں کہ) ہم میں سے ہر ایک کا ایک مقام مقرر ہے
Tafsir al-Jalalayn
Gabriel said to the Prophet s And there is not one of us us the company of angels but has a known station in the heavens in which he worships God and which he does not transgress.
وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ
Wa innaa llanah nus saaffoon
And indeed, we are those who line up [for prayer].
اور ہم صف باندھے رہتے ہیں
Tafsir al-Jalalayn
And indeed it is we who are the rangers of our feet in prayer.
وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ
Wa innaa lanah nul musabbihoon
And indeed, we are those who exalt Allah."
اور (خدائے) پاک (ذات) کا ذکر کرتے رہتے ہیں
Tafsir al-Jalalayn
And indeed it is we who give glory it is we who declare that God transcends what does not befit Him.
وَإِن كَانُوا۟ لَيَقُولُونَ
Wa in kaanoo la yaqooloon
And indeed, the disbelievers used to say,
اور یہ لوگ کہا کرتے تھے
Tafsir al-Jalalayn
And indeed in is softened in place of the hardened one they the Meccan disbelievers used to say
لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ
Law anna 'indana zikram minal awwaleen
"If we had a message from [those of] the former peoples,
کہ اگر ہمارے پاس اگلوں کی کوئی نصیحت (کی کتاب) ہوتی
Tafsir al-Jalalayn
‘If we had but a reminder a scripture from the ancients that is from among the scriptures of past communities
لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
Lakunna 'ibaadal laahil mukhlaseen
We would have been the chosen servants of Allah."
تو ہم خدا کے خالص بندے ہوتے
Tafsir al-Jalalayn
we would have surely been God’s devoted servants’ devoting worship purely to Him.
فَكَفَرُوا۟ بِهِۦ فَسَوْفَ يَعْلَمُونَ
Fakafaroo bihee fasawfa ya'lamoon
But they disbelieved in it, so they are going to know.
لیکن (اب) اس سے کفر کرتے ہیں سو عنقریب ان کو (اس کا نتیجہ) معلوم ہوجائے گا
Tafsir al-Jalalayn
God exalted be He says Yet they disbelieved in it in other words in the Book that came to them namely the Qur’ān more glorious than all those other scriptures; but they will come to know the consequences of their disbelief.
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ
Wa laqad sabaqat Kalimatunaa li'ibaadinal mursa leen
And Our word has already preceded for Our servants, the messengers,
اور اپنے پیغام پہنچانے والے بندوں سے ہمارا وعدہ ہوچکا ہے
Tafsir al-Jalalayn
And verily Our Word containing the promise of victory has gone beforehand in favour of Our servants the messengers and that Word is I shall assuredly prevail I and My messengers Q. 5821 —
إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ
Innaa hum lahumul mansooroon
[That] indeed, they would be those given victory
کہ وہی (مظفرو) منصور ہیں
Tafsir al-Jalalayn
or it is His following saying — assuredly they shall be helped
وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ
Wa inna jundana lahumul ghaaliboon
And [that] indeed, Our soldiers will be those who overcome.
اور ہمارا لشکر غالب رہے گا
Tafsir al-Jalalayn
and assuredly Our hosts namely the believers they will indeed be the victors over the disbelievers by their being given the definitive proofs and assistance against them in this world. And if some of these believers are not victorious over them in this world then assuredly in the Hereafter they will be so.
فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
Fatawalla 'anhum hatta heen
So, [O Muhammad], leave them for a time.
تو ایک وقت تک ان سے اعراض کئے رہو
Tafsir al-Jalalayn
So leave them in other words shun the Meccan disbelievers for a while until such time as you are commanded to fight them;
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
Wa absirhum fasawfa yubsiroon
And see [what will befall] them, for they are going to see.
اور انہیں دیکھتے رہو۔ یہ بھی عنقریب (کفر کا انجام) دیکھ لیں گے
Tafsir al-Jalalayn
and watch them when the chastisement is sent down on them; for they will soon see the consequences of their disbelief.
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
Afabi'azaabinaa yasta'jiloon
Then for Our punishment are they impatient?
کیا یہ ہمارے عذاب کے لئے جلدی کر رہے ہیں
Tafsir al-Jalalayn
They then said in mockery ‘When will this chastisement be sent down?’ God exalted be He threatens them by saying Do they seek to hasten Our chastisement?
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ
Fa izaa nazala bisaahatihim fasaaa'a sabaahul munzareen
But when it descends in their territory, then evil is the morning of those who were warned.
مگر جب وہ ان کے میدان میں آ اُترے گا تو جن کو ڈر سنا دیا گیا تھا ان کے لئے برا دن ہوگا
Tafsir al-Jalalayn
But when it descends in their courtyard — al-Farrā’ said that the Arabs find it sufficient to refer to a people by referring to ‘their courtyard’ — how awful how terrible a morning will be the morning for those who were warned the overt noun al-mundharīn has replaced the third person pronominalisation in sāhatihim.
وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
Wa tawalla 'anhum hattaa heen
And leave them for a time.
اور ایک وقت تک ان سے منہ پھیرے رہو
Tafsir al-Jalalayn
So leave them for a while
وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ
Wa absir fasawfa yubsiroon
And see, for they are going to see.
اور دیکھتے رہو یہ بھی عنقریب (نتیجہ) دیکھ لیں گے
Tafsir al-Jalalayn
and watch; for they will soon see — this statement is repeated in order to emphasise the threat made to them and to reassure the Prophet s.
سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ
Subhaana Rabbika Rabbil 'izzati 'amma yasifoon
Exalted is your Lord, the Lord of might, above what they describe.
یہ جو کچھ بیان کرتے ہیں تمہارا پروردگار جو صاحب عزت ہے اس سے (پاک ہے)
Tafsir al-Jalalayn
Glory be to your Lord the Lord of Might of Triumph exalted is He above what they allege! in the way of His having a child.
وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ
Wa salaamun 'alalmursaleen
And peace upon the messengers.
اور پیغمبروں پر سلام
Tafsir al-Jalalayn
And peace be to the messengers who convey from God the Message of the Oneness of God and His Laws.
وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
Walhamdu lillaahi Rabbil 'aalameen
And praise to Allah, Lord of the worlds.
اور سب طرح کی تعریف خدائے رب العالمین کو (سزاوار) ہے
Tafsir al-Jalalayn
And praise be to God Lord of the Worlds for granting these messengers victory and destroying the disbelievers.