VisualDhikr|

Divine Mercy

View in graph
theme

Divine Mercy

الرحمة الإلهية

Divine Mercy, *Al-Rahmah Al-Ilahiyah*, is a cornerstone of the Islamic faith, reflecting Allah's boundless compassion, kindness, and forgiveness towards all creation. It is so fundamental that every chapter of the Qur'an, except one, begins with the invocation: [In the name of Allah, the Entirely Merciful, the Especially Merciful], reaffirming Allah as [The Entirely Merciful, the Especially Merciful]. This divine attribute reassures believers that even after mistakes, the door to forgiveness remains open. We see this beautifully illustrated in the story of Adam, where Allah [accepted his repentance] after his transgression, demonstrating His readiness to forgive when one turns back to Him. Similarly, even after the grave error of worshipping the calf, Allah [accepted your repentance] from the Children of Israel. Divine Mercy offers hope, encourages sincere repentance, and fosters gratitude, shaping a believer's relationship with their Creator through love and awe, rather than despair or fear. It is a constant reminder that Allah's love encompasses everything, extending grace to those who strive for righteousness and seek His pardon.

Divine Mercy (Al-Rahmah Al-Ilahiyah) is a fundamental attribute of Allah, permeating the Islamic worldview with profound implications for belief, worship, and human conduct. It is explicitly invoked at the beginning of nearly every Quranic chapter as , serving as a constant reminder of God's boundless compassion towards all creation. This mercy is not merely a passive quality but an active force that shapes the universe, offers pathways to forgiveness, guides humanity, and ultimately determines the fate of souls.

Foundations in Revelation: The Names of Allah and the Quran

The concept of Divine Mercy is deeply embedded in the very fabric of the Quran, starting with the opening chapter, Surah Al-Fatihah, which introduces Allah as . According to Ma'arif-ul-Quran, "Rahman" signifies a mercy that is common to all creation, encompassing the entire universe, while "Rahim" denotes a mercy that is perfect and particular, especially manifesting towards believers. Ibn Kathir further clarifies this, stating that "Ar-Rahman" carries a broader scope of mercy in both lives, while "Ar-Rahim" is exclusively for the believers. This distinction highlights that Allah's mercy is universal in its reach yet specific in its manifestation to those who strive for righteousness.

The Quran itself is described as a manifestation of divine mercy. It is revealed as and . Tafsir al-Jalalayn explains that the very act of revelation is a mercy, providing clear instructions and spiritual perfection for humanity. The Quran’s miraculous nature, as discussed by Ibn Kathir, lies in its eloquence and comprehensive guidance, offering both glad tidings of paradise and warnings of punishment. This sacred text serves as a beacon of truth and mercy, challenging humanity to reflect on its wisdom and adhere to its teachings.

The repeated emphasis on Allah's names, particularly "Ar-Rahman" and "Ar-Rahim," signifies the centrality of mercy in Islam. Ma'arif-ul-Quran notes that the creation of the heavens and earth and the sustenance of the universe are motivated by Allah's quality of mercy, not by any need on His part. This underscores that all existence is a testament to His inherent compassion.

Prophetic Guidance and Mercy's Embrace

The Prophet Muhammad (peace be upon him) is himself described as a manifestation of Divine Mercy. The Quran states, concerned over you and to the believers is kind and merciful]. Ibn Kathir explains that this verse highlights the Prophet's compassion and kindness towards his community, making him a living embodiment of Allah's mercy. His very mission, as stated in the Quran, is as , extending grace and guidance to all beings.

The Prophet's teachings emphasize the importance of seeking Allah's mercy and forgiveness. For instance, he taught the supplication, "O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be merciful to me as You are the Forgiver, the Merciful" (Muslim, recorded by Ibn Abi Hatim in his commentary on the people depar...](2:199)). This profound dua' (supplication) acknowledges human weakness and Allah's boundless capacity for forgiveness, reinforcing the hope that mercy is always accessible through sincere repentance.

The Prophet's life also provides practical examples of extending mercy and seeking it from Allah. When two men disputed and one became enraged, the Prophet advised seeking refuge with Allah from Satan (Bukhari, Muslim, Abu Dawud, An-Nasa'i, as reported in Ibn Kathir's commentary on ). This illustrates how prophetic guidance offers practical tools, rooted in seeking divine protection and mercy, to manage human emotions and conflicts.

Repentance, Forgiveness, and Divine Acceptance

A core aspect of Divine Mercy is its profound connection to repentance (Tawbah) and forgiveness. The Quran repeatedly assures believers that Allah is [the Accepting of repentance, the Merciful](2:37, 2:54, 2:160). This is vividly illustrated in the story of Adam, who, after his transgression, words, and He accepted his repentance]. Ibn Kathir explains that these "words" were the supplication, "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers". This highlights that Allah's mercy is ever-present for those who sincerely turn back to Him.

Similarly, even after the grave sin of worshipping the calf, the Children of Israel were granted forgiveness: . Ma'arif-ul-Quran elaborates that this forgiveness was contingent upon their specific act of repentance, which, in their case, involved the innocent slaying the guilty among them. This demonstrates that divine forgiveness, while boundless, often comes with conditions that test sincerity and commitment.

The door to repentance is open even for those who commit severe sins or apostasy, provided they sincerely regret their actions and rectify their ways. The Quran states, . Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful]. Ibn Kathir clarifies that this extends to those who call to innovation or disbelief, emphasizing that genuine repentance leads to Allah's forgiveness. This underscores the transformative power of divine mercy, offering a pathway back to righteousness even after profound deviation.

Legal and Ethical Dimensions of Mercy

Divine Mercy also influences Islamic legal and ethical frameworks, often providing alleviation and ease in difficult circumstances. For instance, in matters of necessity, certain prohibitions can be relaxed. The Quran allows consumption of forbidden foods like dead animals, blood, or swine for those who are , neither desiring it nor transgressing its limit]. In such cases, . Ma'arif-ul-Quran emphasizes that this is not an outright legalization of the forbidden but a forgiveness of the sin due to dire necessity, provided one eats only enough to survive and not for enjoyment or excess. This principle extends to medical uses of impure substances under extreme duress, where saving a life takes precedence.

In legal retribution for murder, the Quran introduces an element of mercy: . Ibn Kathir explains that this verse, revealed after a historical context where the Banu An-Nadir demanded disproportionate retribution against the Quraizah tribe, introduced the option of accepting blood money (Diyah) in cases of intentional murder, an alleviation not available to earlier nations like the Children of Israel who were either commanded to apply capital punishment or pardon completely. This legal provision reflects Allah's mercy by offering a path to reconciliation and compensation.

The Prophet Muhammad's conduct also exemplified mercy in leadership. After the Battle of Uhud, despite the companions' errors, the Prophet dealt with them gently, pardoning them and consulting them in affairs, as stated in , you were lenient with them. And if you had been rude in speech and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter]. Ma'arif-ul-Quran explains this was a divine instruction to reinforce affection and provide comfort, ensuring the community remained united and hopeful. This illustrates that mercy is a crucial attribute for leaders, fostering unity and resilience.

The Universality and Selectivity of Mercy

While Allah's mercy is all-encompassing, it is also selectively manifested. The Quran states, for those who fear Me and give zakah and those who believe in Our verses]. This highlights that while divine grace extends to all existence, a special, deeper form of mercy is reserved for those who demonstrate piety, fulfill their religious obligations, and affirm their faith. Ibn Kathir notes that this particular mercy is exclusive to believers, differentiating it from the general mercy that sustains all creation.

The concept of divine guidance is intricately linked with mercy. Allah . Those who believe in Allah and hold fast to His guidance . Tafsir al-Jalalayn elucidates that this guidance is not merely intellectual but involves a spiritual inclination towards truth and away from error. This selective guidance is a mercy, steering individuals towards actions and beliefs that ultimately lead to eternal bliss.

The contrast is stark for those who reject faith. Despite numerous clear signs, those with "crookedness in their hearts" follow allegorical verses to sow sedition, as highlighted in the discussion of Muhkamat and Mutashabih Ayat. While Allah's mercy allows them respite, their persistent disbelief leads to a sealing of their hearts and senses, effectively cutting them off from receiving further guidance and mercy, a punishment for their chosen path of arrogance and evil (2:7 and its tafsir).

Spiritual Significance and Hope

Divine Mercy instills profound hope in believers, fostering a relationship built on love, gratitude, and awe. Even after making mistakes, the knowledge that Allah is Forgiving and Merciful encourages sincere repentance rather than despair. The prayer of Abraham, to You and from our descendants a Muslim nation to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful], illustrates the desire for continuous divine mercy and acceptance, not just for oneself but for future generations.

The promise of forgiveness and mercy for those who strive in Allah's cause, , serves as a powerful motivator for engaging in good deeds and facing challenges. Similarly, the description of martyrs as alive, with their Lord, and they have provision and rejoicing in a grace and a bounty from Allah profoundly reinforces the ultimate mercy awaiting those who sacrifice in His path.

Ultimately, Divine Mercy is the ultimate source of comfort and reassurance for believers. It underscores that Allah's overarching plan for humanity is one of compassion and grace, even amidst trials and tribulations. The Quran emphasizes that Allah wills no injustice to the `Alamin, affirming that all rewards and punishments are perfectly just and a manifestation of His divine wisdom and mercy.

Divine Mercy (Al-Rahmah Al-Ilahiyah) is an all-encompassing attribute of Allah, foundational to the Islamic faith. It manifests universally in creation, specifically in guidance and forgiveness, and dictates a compassionate ethical framework. Through Quranic verses, prophetic teachings, and scholarly interpretations, it is understood as both a universal embrace of compassion and a selective bestowal of grace upon the righteous. This profound attribute offers hope, encourages repentance, and shapes the believer's enduring relationship with their Creator, fostering a path of submission and trust towards ultimate salvation.

Quran — 100 verses

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Bismillaahir Rahmaanir Raheem

In the name of Allah, the Entirely Merciful, the Especially Merciful.

شروع الله کا نام لے کر جو بڑا مہربان نہایت رحم والا ہے

Commentary

Ma'arif-ul-Quran: Bismillah بِسْمِ اللَّـهِ is a verse of the Holy Qur'an There is consensus of all the Muslims on the fact that Bismillah al-Rahman al-Rahim بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ is a verse of the Holy Qur'an, being a part of the Surah al-Naml سورة النمل (The Ant); and there is also an agreement...
Tafsir al-Jalalayn: In the Name of God the Compassionate the Merciful
Tafsir Ibn Kathir (English): Introduction to Fatihah Which was revealed in Makkah The Meaning of Al-Fatihah and its Various Names This Surah is called - Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. - It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of th...

ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Ar-Rahmaanir-Raheem

The Entirely Merciful, the Especially Merciful,

بڑا مہربان نہایت رحم والا

Commentary

Ma'arif-ul-Quran: The second verse speaks of the Divine quality of mercy, employing two adjectives Rahman and Rahim of which are hyperbolic terms in Arabic, and respectively connote the superabundance and perfection of Divine mercy. The reference to this particular attribute in this situation is perhaps intended to b...
Tafsir al-Jalalayn: The Compassionate the Merciful that is to say the One who possesses ‘mercy’ which means to want what is good for those who deserve it.
Tafsir Ibn Kathir (English): Allah said next, الرَّحْمَـنِ الرَّحِيمِ (Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said, "Allah has described Himself by `Ar-Rahman, Ar-Rahim' after saying `the Lord of the Alamin', so His statement here includes a warning, and...

فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍ فَتَابَ عَلَيْهِ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Fatalaqqaaa Aadamu mir Rabbihee Kalimaatin fataaba 'alayh; innahoo Huwat Tawwaabur Raheem

Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.

پھر آدم نے اپنے پروردگار سے کچھ کلمات سیکھے (اور معافی مانگی) تو اس نے ان کا قصور معاف کر دیا بے شک وہ معاف کرنے والا (اور) صاحبِ رحم ہے

Commentary

Ma'arif-ul-Quran: A question arises here as to how Satan got into Paradise for seducing Adam and Hawwa (علیہما السلام) when he had already been expelled from there for refusing to prostrate himself. There are many possible ways in which he can have played his trick. Possibly he never met them, but planted the suggest...
Tafsir al-Jalalayn: Thereafter Adam received certain words from his Lord with which He inspired him a variant reading of Ādamu has accusative Ādama and nominative kalimātu meaning they the words came to him and these were those of the verse Lord we have wronged ourselves Q. 723 with which he supplicated and He relented...
Tafsir Ibn Kathir (English): Adam repents and supplicates to Allah It was reported that the above Ayah is explained by Allah's statement, قَالاَ رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ (They said: "Our Lord! We have wronged ourselves. If You forgive us not, and best...

ثُمَّ عَفَوْنَا عَنكُم مِّنۢ بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ

Summa 'afawnaa 'ankum mim ba'di zaalika la'allakum tashkuroon

Then We forgave you after that so perhaps you would be grateful.

پھر اس کے بعد ہم نے تم کو معاف کر دیا، تاکہ تم شکر کرو

Commentary

Ma'arif-ul-Quran: The Israelites were forgiven only when they had offered Taubah توبہ (repentance), as recounted in Verse 54. In saying that they were pardoned so that they might learn gratefulness, the present verse employs the Arabic word لَعَلَ La` lla which indicates expectation. In the present context it does no...
Tafsir al-Jalalayn: Then We pardoned you erasing your sins after that act of worship so that you might be thankful for Our favour upon you.
Tafsir Ibn Kathir (English): The Children of Israel worshipped the Calf Allah then said, "Remember My favor on you when I forgave you for worshipping the calf." This happened after Musa went to the meeting place with his Lord at the end of that period which was forty days. These forty days were mentioned in Surat Al-A`raf, when...

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Wa iz qaala Moosaa liqawmihee yaa qawmi innakum zalamtum anfusakum bittikhaa zikumul 'ijla fatoobooo ilaa Baari'ikum faqtulooo anfusakum zaalikum khairul lakum 'inda Baari'ikum fataaba 'alaikum; innahoo Huwat Tawwaabur Raheem

And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.

اور جب موسیٰ نے اپنی قوم کے لوگوں سے کہا کہ بھائیو، تم نے بچھڑے کو (معبود) ٹھہرانے میں (بڑا) ظلم کیا ہے، تو اپنے پیدا کرنے والے کے آگے توبہ کرو اور اپنے تئیں ہلاک کر ڈالو۔ تمہارے خالق کے نزدیک تمہارے حق میں یہی بہتر ہے۔ پھر اس نے تمہارا قصور معاف کر دیا۔ وہ بے شک معاف کرنے والا (اور) صاحبِ رحم ہے

Commentary

Ma'arif-ul-Quran: This verse describes the special mode of offering their Taubah توبہ (repentance) which was prescribed for the Israelites in this situation, -- that is to say, those who had not indulged in the worship of the golden calf should execute those who had. Similarly, in the Islamic Shari'ah too, certain ma...
Tafsir al-Jalalayn: And when Moses said to his people those who worshipped the calf ‘My people you have done wrong against yourselves by your taking the golden calf for a god; now turn to your Creator away from that worship of the calf and slay one another that is let the innocent of you slay the guilty; That slaughter...
Tafsir Ibn Kathir (English): The Children of Israel kill each other in Repentance This was the repentance required from the Children of Israel for worshipping the calf. Commenting on Allah's statement; وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَـقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ (And (remember) when Musa s...

ثُمَّ تَوَلَّيْتُم مِّنۢ بَعْدِ ذَٰلِكَ فَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَكُنتُم مِّنَ ٱلْخَٰسِرِينَ

Summa tawallaitum mim ba'di zaalika falawlaa fadlul laahi 'alaikum wa rahmatuhoo lakuntum minal khaasireen

Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers.

تو تم اس کے بعد (عہد سے) پھر گئے اور اگر تم پر خدا کا فضل اور اس کی مہربانی نہ ہوتی تو تم خسارے میں پڑے گئے ہوتے

Commentary

Ma'arif-ul-Quran: The Israelites went against the Covenant they had made with Allah. The sin was so grave that one could have expected utter destruction and ruin to descend on them as a punishment. But Allah, in His mercy, spared them in so far as physical life is concerned, although they will have to pay for their t...
Tafsir al-Jalalayn: Then you turned away thereafter and but for God’s bounty and His mercy towards you you would have been among the losers there is no commentary on this verse.
Tafsir Ibn Kathir (English): Taking the Covenant from the Jews Allah reminded the Children of Israel of the pledges, covenants and promises that He took from them to believe in Him alone, without a partner, and follow His Messengers. Allah stated that when He took their pledge from them, He raised the mountain above their heads...

مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

Maa yawaddul lazeena kafaroo min ahlil kitaabi wa lal mushrikeena ai-yunazzala 'alaikum min khairim mir Rabbikum; wallaahu yakhtassu birahmatihee mai-yashaaa; wallaahu zul fadlil'azeem

Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty.

جو لوگ کافر ہیں، اہل کتاب یا مشرک وہ اس بات کو پسند نہیں کرتے کہ تم پر تمہارے پروردگار کی طرف سے خیر (وبرکت) نازل ہو۔ اور خدا تو جس کو چاہتا ہے، اپنی رحمت کے ساتھ خاص کر لیتا ہے اور خدا بڑے فضل کا مالک ہے

Commentary

Ma'arif-ul-Quran: The previous verse told us how the Jews behaved towards the Holy Prophet ﷺ ; the present verse speaks of their behaviour towards Muslims in general. Some of the Jews used to assure the Muslims of their sincerity towards them, and to pretend that they would very much have liked the Muslims to. have r...
Tafsir al-Jalalayn: Those disbelievers of the People of the Scripture and the idolaters from among the Arabs al-mushrikīna ‘idolaters’ is a supplement to ahl al-kitābi ‘People of the Scripture’ and the min ‘of’ is explicative do not wish that any good any Inspiration should be revealed to you from your Lord out of envy...
Tafsir Ibn Kathir (English): Manners in Speech Allah forbade His believing servants from imitating the behavior and deeds of the disbelievers. The Jews used to use devious words that hide what they really meant. May Allah's curse be upon them. When they wanted to say, `hear us,' they would use the word Ra`ina, which is an insul...

رَبَّنَا وَٱجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Rabbanaa waj'alnaa muslimaini laka wa min zurriyyatinaaa ummatam muslimatal laka wa arinaa manaasikanaa wa tub 'alainaa innaka antat Tawwaabur Raheem

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

اے پروردگار، ہم کو اپنا فرمانبردار بنائے رکھیو۔ اور ہماری اولاد میں سے بھی ایک گروہ کو اپنا مطیع بنائے رہیو، اور (پروردگار) ہمیں طریق عبادت بتا اور ہمارے حال پر (رحم کے ساتھ) توجہ فرما۔ بے شک تو توجہ فرمانے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Verse 128 reports that he further prayed to Allah "to make" him and his son obedient to His commandments and to His Will. This prayer too proceeds from the same sense of fear and awe, and from the same knowledge. He has, all his life, been performing exemplary deeds of obedience, and yet he prays to...
Tafsir al-Jalalayn: Our Lord! And make us submissive compliant to You and make of our seed our progeny a community a people submissive to You min in the phrase min dhurriyyatinā ‘of our seed’ here is partitive and is used here in accordance with God’s above-mentioned saying My covenant shall not reach the evildoers; an...
Tafsir Ibn Kathir (English): The Command to purify the House Al-Hasan Al-Basri said that, وَعَهِدْنَآ إِلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ (And We gave Our 'Ahd (command) to Ibrahim and Isma`il) means, "Allah ordered them to purify it from all filth and impurities, of which none should ever touch it." Also, Ibn Jurayj said, "I said...

وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ

Wa kazaalika ja'alnaakum ummatanw wasatal litakoonoo shuhadaaa'a 'alan naasi wa yakoonar Rasoolu 'alaikum shaheedaa; wa maa ja'alnal qiblatal latee kunta 'alaihaaa illaa lina'lama mai yattabi'ur Rasoola mimmai yanqalibu 'alaa 'aqibayh; wa in kaanat lakabeeratan illaa 'alal lazeena hadal laah; wa maa kaanal laahu liyudee'a eemaanakum; innal laaha binnaasi la Ra'oofur Raheem

And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.

اور اسی طرح ہم نے تم کو امتِ معتدل بنایا ہے، تاکہ تم لوگوں پر گواہ بنو اور پیغمبر (آخرالزماں) تم پر گواہ بنیں۔ اور جس قبلے پر تم (پہلے) تھے، اس کو ہم نے اس لیے مقرر کیا تھا کہ معلوم کریں، کون (ہمارے) پیغمبر کا تابع رہتا ہے، اور کون الٹے پاؤں پھر جاتا ہے۔ اور یہ بات (یعنی تحویل قبلہ لوگوں کو) گراں معلوم ہوئی، مگر جن کو خدا نے ہدایت بخشی (وہ اسے گراں نہیں سمجھتے) اور خدا ایسا نہیں کہ تمہارے ایمان کو یونہی کھو دے۔ خدا تو لوگوں پر بڑا مہربان (اور) صاحبِ رحمت ہے

Commentary

Ma'arif-ul-Quran: The verse qualifies the Islamic nation (Ummah) with the objective Wasat which signifies "moderate, middle or central", and is usually applied to a thing considered to be the best of its kind. According to a hadith reported by al-Tirmidhi from the blessed Companion Abu Said al-Khudri ؓ ، the word Was...
Tafsir al-Jalalayn: Thus in the same way that We guided you to it We appointed you O community of Muhammad (s) a midmost community excellent and upright that you might be witnesses to the people on the Day of Resurrection that their messengers delivered the Message to them; and that the Messenger might be a witness to ...
Tafsir Ibn Kathir (English): Changing the Qiblah @ Direction of the Prayer Imam Al-Bukhari reported that Al-Bara' bin `Azib narrated: "Allah's Messenger ﷺ offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which ...

أُو۟لَٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ

Ulaaa'ika 'alaihim salawaatun mir Rabbihim wa rahma; wa ulaaa'ika humul muhtadoon

Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.

یہی لوگ ہیں جن پر ان کے پروردگار کی مہربانی اور رحمت ہے۔ اور یہی سیدھے رستے پر ہیں

Commentary

Ma'arif-ul-Quran: Patience in hardship: The way to make it easy The nature and the significance of the severe test man is put to by Allah has been thoroughly discussed while explaining the verse’ وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ 'And when his Lord put Ibrahim to a test'. Whatever their magnitude, accidents are...
Tafsir al-Jalalayn: Upon those rest blessings forgiveness and mercy grace from their Lord and those — they are the truly guided to rectitude.
Tafsir Ibn Kathir (English): The Believer is Patient with the Affliction and thus gains a Reward Allah informs us that He tests and tries His servants, just as He said in another Ayah: وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَـهِدِينَ مِنكُمْ وَالصَّـبِرِينَ وَنَبْلُوَ أَخْبَـرَكُمْ (And surely, We shall try you till We test ...

إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَبَيَّنُوا۟ فَأُو۟لَٰٓئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

Illal lazeena taaboo wa aslahoo wa baiyanoo fa ulaaa'ika atoobu 'alaihim; wa Anat Tawwaabur Raheem

Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.

ہاں جو توبہ کرتے ہیں اور اپنی حالت درست کرلیتے اور (احکام الہیٰ کو) صاف صاف بیان کردیتے ہیں تو میں ان کے قصور معاف کردیتا ہوں اور میں بڑا معاف کرنے والا (اور) رحم والا ہوں

Commentary

Ma'arif-ul-Quran: As part of the debated issue of Qiblah قبلہ several verses earlier, the text has pointed out how the people of the Book went about concealing the truth concerning the prophethood of the Holy Prophet for whom the Ka'bah کعبہ was appointed as the Qiblah قبلہ . It was Verse 146, where it was said: الَّ...
Tafsir al-Jalalayn: Except those that repent turning back from such deeds and make amends in their actions and show clearly what they were concealing — them I shall turn relenting accepting their repentance; I am the Relenting the Merciful to believers.
Tafsir Ibn Kathir (English): The Eternal Curse for Those Who hide Religious Commandments These Ayat sternly warn against those who hide the clear signs that the Messengers were sent with which guide to the correct path and beneficial guidance for the hearts, after Allah has made such aspects clear for His servants through the B...

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Innamaa harrama 'alaikumul maitata waddama wa lahmal khinzeeri wa maaa uhilla bihee lighairil laahi famanid turra ghaira baaghinw wa laa 'aadin falaaa isma 'alaih; innal laaha Ghafoorur Raheem

He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

اس نے تم پر مرا ہوا جانور اور لہو اور سور کا گوشت اور جس چیز پر خدا کے سوا کسی اور کا نام پکارا جائے حرام کردیا ہے ہاں جو ناچار ہوجائے (بشرطیکہ) خدا کی نافرمانی نہ کرے اور حد (ضرورت) سے باہر نہ نکل جائے اس پر کچھ گناہ نہیں۔ بےشک خدا بخشنے والا (اور) رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: The wordإِنَّمَا حَرَّ‌مَ (innama harrama) is a restrictive particle, therefore, the sense of the verse is that Allah Almighty has forbidden only those things which have been mentioned later, other than which, nothing else is forbidden. So, in this verse, it is the word, innama إِنَّمَا which points...
Tafsir al-Jalalayn: He has only forbidden you carrion that is the consumption of it since this is the subject of the general address here and similarly the consumption of what follows all of which is what has not been slaughtered in accordance with prescriptions of the Law; to this the Sunna adds as also constituting c...
Tafsir Ibn Kathir (English): The Command to eat Pure Things and the Explanation of the Prohibited Things Allah commands His believing servants to eat from the pure things that He has created for them and to thank Him for it, if they are truly His servants. Eating from pure sources is a cause for the acceptance of supplications ...

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلْقِصَاصُ فِى ٱلْقَتْلَى ٱلْحُرُّ بِٱلْحُرِّ وَٱلْعَبْدُ بِٱلْعَبْدِ وَٱلْأُنثَىٰ بِٱلْأُنثَىٰ فَمَنْ عُفِىَ لَهُۥ مِنْ أَخِيهِ شَىْءٌ فَٱتِّبَاعٌۢ بِٱلْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَٰنٍ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ

Yaaa ayyuhal lazeena aamanoo kutiba alaikumul qisaasu fil qatlaa alhurru bilhurri wal'abdu bil'abdi wal unsaa bil unsaa; faman 'ufiya lahoo min akheehi shai'un fattibaa'um bilma'roofi wa adaaa'un ilaihi bi ihsaan; zaalika takhfeefum mir rahbikum wa rahmah; famani' tadaa ba'da zaalika falahoo 'azaabun aleem

O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

مومنو! تم کو مقتولوں کے بارےمیں قصاص (یعنی خون کے بدلے خون) کا حکم دیا جاتا ہے (اس طرح پر کہ) آزاد کے بدلے آزاد (مارا جائے) اور غلام کے بدلے غلام اور عورت کے بدلے عورت اور قاتل کو اس کے (مقتول) بھائی (کے قصاص میں) سے کچھ معاف کردیا جائے تو (وارث مقتول) کو پسندیدہ طریق سے (قرار داد کی) پیروی (یعنی مطالبہٴ خون بہا) کرنا اور (قاتل کو) خوش خوئی کے ساتھ ادا کرنا چاہیئے یہ پروردگار کی طرف سے تمہارے لئے آسانی اور مہربانی ہے جو اس کے بعد زیادتی کرے اس کے لئے دکھ کا عذاب ہے

Commentary

Ma'arif-ul-Quran: From the brief introduction to the nature of righteousness appearing in verses before this, the text now enters into the description of related subsidiary injunctions. Under the first injunction in this connection, the verse prescribes the law of Qisas (even retaliation), that is, the killer will be...
Tafsir al-Jalalayn: O you who believe prescribed made obligatory for you is retaliation on equal terms regarding the slain both in the attributes of the one slain and in the action involved; a free man is killed for a free man and not for a slave; and a slave for a slave and a female for a female. The Sunna makes it cl...
Tafsir Ibn Kathir (English): The Command and the Wisdom behind the Law of Equality Allah states: O believers! The Law of equality has been ordained on you (for cases of murder), the free for the free, the slave for the slave and the female for the female. Therefore, do not transgress the set limits, as others before you transgr...

فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Faman khaafa mim moosin janafan aw isman fa aslaha bainahum falaaa ismaa 'alayh; innal laaha Ghafooru Raheem

But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

اگر کسی کو وصیت کرنے والے کی طرف سے (کسی وارث کی) طرفداری یا حق تلفی کا اندیشہ ہو تو اگر وہ (وصیت کو بدل کر) وارثوں میں صلح کرادے تو اس پر کچھ گناہ نہیں۔ بےشک خدا بخشنے والا (اور) رحم والا ہے

Commentary

Ma'arif-ul-Quran: The Qur'anic view of making will وصیّت Literally, al-wasiyyah الوَصِیّہ means an order to do something, either in the lifetime of the maker of wasiyyah or after his death. But, in commonly accepted usage, it refers to what must be done after death. It can be translated as the will or bequest. Out of...
Tafsir al-Jalalayn: But if any one fears injustice an error in straying from what is right or sin because he has purposely increased the share of a third or specified a rich individual from one making testament read mūsī or muwassī and so makes things right between them the testator and the trustee by commanding that j...
Tafsir Ibn Kathir (English): Including Parents and Relatives in the Will was later abrogated This Ayah contains the command to include parents and relatives in the will, which was obligatory, according to the most correct view, before the Ayah about inheritance was revealed. When the Ayah of inheritance was revealed, this Ayah ...

فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Fa ini-ntahaw fa innal laaha Ghafoorur Raheem

And if they cease, then indeed, Allah is Forgiving and Merciful.

اور اگر وہ باز آجائیں تو خدا بخشنے والا (اور) رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: Commentary 1. When the Holy Prophet decided to travel to Makkah in the year 7 A.H. to perform his qada"Umrah as envisaged in the peace treaty of Hudaybiyyah; his Companions ؓ who were to accompany him knew that disbelievers could not be trusted with treaties, or peace. It was quite possible that the...
Tafsir al-Jalalayn: But if they desist from unbelief and become Muslims surely God is Forgiving Merciful to them.
Tafsir Ibn Kathir (English): The Command to fight Those Who fight Muslims and killing Them wherever They are found Abu Ja`far Ar-Razi said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah commented on what Allah said: وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَـتِلُونَكُمْ (And fight in the way of Allah those who fight you,)...

ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Summa afeedoo min haisu afaadan naasu wastagh firullaah; innnal laaha Ghafoo rur-Raheem

Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.

پھر جہاں سے اور لوگ واپس ہوں وہیں سے تم بھی واپس ہو اور خدا سے بخشش مانگو۔ بےشک خدا بخشنے والا اور رحمت کرنے والا ہے

Commentary

Ma'arif-ul-Quran: The third verse (199): ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُ‌وا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ,(Then, flow down from where the people flowed, and seek forgiveness from Allah. Certainly, Allah is Most-Forgiving, Very-Merciful) was revealed in a particular background...
Tafsir al-Jalalayn: Then thumma denotes the sequence intended press on O Quraysh from where the people press on that is from ‘Arafa by standing there together with them for they used to stand at Muzdalifa disdaining to stand with other people; and seek God’s forgiveness for your sins; God is Forgiving Merciful to the b...
Tafsir Ibn Kathir (English): The Order to stand on `Arafat and to depart from it This Ayah contains Allah's order to those who stand at `Arafat to also move on to Al-Muzdalifah, so that they remember Allah at Al-Mash`ar Al-Haram. Allah commands the Muslim to stand with the rest of the pilgrims at `Arafat, unlike Quraysh who (be...

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Innal lazeena aamanoo wallazeena haajaroo wa jaahadoo fee sabeelil laahi ulaaaika yarjoona rahmatal laah; wallaahu Ghafoorur Raheem

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.

جو لوگ ایمان لائے اور خدا کے لئے وطن چھوڑ گئے اور (کفار سے) جنگ کرتے رہے وہی خدا کی رحمت کے امیدوار ہیں۔ اور خدا بخشنے والا (اور) رحمت کرنے والا ہے

Commentary

Ma'arif-ul-Quran: The injunction relating to fighting in the 'sacred' months: The second of the three verses under comment here proves that fighting is forbidden in Rajab, Dhul-Qa'dah, Dhul-Hijjah and Muharram, the four 'sacred' months. In the same way, there are several verses of the Holy Qur'an where fighting has b...
Tafsir al-Jalalayn: When those of the raiding party of ‘Abd Allāh b. Jahsh thought that although they had been released from the sin of having slain in the sacred month they would not receive any reward the following was revealed Verily the believers and those who emigrate and depart from their homeland and struggle in...
Tafsir Ibn Kathir (English): The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months Ibn Abu Hatim reported that Jundub bin `Abdullah said: Allah's Messenger ﷺ assembled a group of men under the command of Abu `Ubaydah bin Jarrah. When he was about to march, he started crying for the thought of missi...

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Lillazeena yu'loona min nisaaa'ihim tarabbusu arba'ati ashhurin fain faaa'oo fa innal laaha Ghafoorur Raheem

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] - then indeed, Allah is Forgiving and Merciful.

جو لوگ اپنی عورتوں کے پاس جانے سے قسم کھالیں ان کو چار مہینے تک انتظار کرنا چاہیئے۔ اگر (اس عرصے میں قسم سے) رجوع کرلیں تو خدا بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Note: If someone takes an oath that he will not have sexual intercourse with his wife, the case has four situations: (A) No time-limit was fixed. (B) A time-limit of four months was fixed. (C) A time-limit of more than four months was fixed. (D) The limit was identified as less than four months. So,...
Tafsir al-Jalalayn: For those who forswear their women by swearing that they will not have sexual intercourse with them a wait of four months; if they revert back from the oath or repeal it and resume sexual relations God is Forgiving of the harm they caused their women by swearing Merciful to them.
Tafsir Ibn Kathir (English): The Ila' and its Rulings Ila' is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila' was for less than four months, the man has to wait for the vow's period to end and then is allowed to have sexual intercourse w...

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ ٱلْوَهَّابُ

Rabbanaa laa tuzigh quloobanaa ba'da iz hadaitanaa wa hab lanaa mil ladunka rahmah; innaka antal Wahhaab

[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.

اے پروردگار جب تو نے ہمیں ہدایت بخشی ہے تو اس کے بعد ہمارے دلوں میں کجی نہ پیدا کر دیجیو اور ہمیں اپنے ہاں سے نعمت عطا فرما تو تو بڑا عطا فرمانے والا ہے

Commentary

Ma'arif-ul-Quran: Sequence The previous verse mentioned 'those well-grounded in knowledge' who, in spite of their excellent knowledge, were not proud of their excellence. Instead of that, they elected to have faith in what comes from their Lord. The present verse mentions yet another excellence of theirs - that they ...
Tafsir al-Jalalayn: Our Lord do not cause our hearts to deviate do not cause them to incline away from the truth in their desire to interpret it such as is inappropriate for us — as You caused the hearts of those others to deviate — after You have guided us after You have shown us the way to it; and give us mercy from ...
Tafsir Ibn Kathir (English): The Mutashabihat and Muhkamat Ayat Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. ...

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

Yawma tajidu kullu nafsim maa'amilat min khairim muhdaranw wa maa 'amilat min sooo'in tawaddu law anna bainahaa wa bainahooo amadam ba'eedaa; wa yuhazzirukumul laahu nafsah; wallaahu ra'oofum bil'ibaad

The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And Allah warns you of Himself, and Allah is Kind to [His] servants."

جس دن ہر شخص اپنے اعمال کی نیکی کو موجود پالے گا اور ان کی برائی کو بھی (دیکھ لے گا) تو آرزو کرے گا کہ اے کاش اس میں اور اس برائی میں دور کی مسافت ہو جاتی اور خدا تم کو اپنے (غضب) سے ڈراتا ہے اور خدا اپنے بندوں پر نہایت مہربان ہے

Commentary

Ma'arif-ul-Quran: Commentary In these verses, Muslims have been instructed not to take disbelievers as their friends. Those who act against this instruction have been sternly warned: Those who take them as friends will find that their bond of love and friendship with Allah has been cut off. Any emotionally involved f...
Tafsir al-Jalalayn: And remember the day every soul shall find what it has done of good present before it and what it has done of evil the last statement constitutes the subject the predicate of which is what follows it will wish that between it and that there were a great distance an extremely lengthy distance so that...
Tafsir Ibn Kathir (English): Allah Knows What the Hearts Conceal Allah tells His servants that He knows the secrets and apparent matters and that nothing concerning them escapes His observation. Rather, His knowledge encompasses them in all conditions, time frames, days and instances. His knowledge encompasses all that is in he...

يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

Yakhtassu birahmatihee mai yashaaa'; wallaahu zulfadil 'azeem

He selects for His mercy whom He wills. And Allah is the possessor of great bounty.

وہ اپنی رحمت سے جس کو چاہتا ہے خاص کر لیتا ہے اور خدا بڑے فضل کا مالک ہے

Commentary

Ma'arif-ul-Quran: Some from among the people of the Book chose a strategy of deception in order to mislead Muslims. According to their agreed plan, they would declare their belief in the Qur'an in the morning and then reject it in the evening. They thought that this quick about-turn would create doubts in the minds o...
Tafsir al-Jalalayn: He singles out for His mercy whom He will; God is of bounty abounding’.
Tafsir Ibn Kathir (English): The Envy the Jews Feel Towards Muslims; Their Wicked Plots Against Muslims Allah states that the Jews envy the faithful and wish they could misguide them. Allah states that the punishment of this behavior will fall back upon them, while they are unaware. Allah criticizes them, يأَهْلَ الْكِتَـبِ لِم...

وَأَمَّا ٱلَّذِينَ ٱبْيَضَّتْ وُجُوهُهُمْ فَفِى رَحْمَةِ ٱللَّهِ هُمْ فِيهَا خَٰلِدُونَ

Wa ammal lazeenabyadd at wujoohuhum fafee rahmatil laahi hum feehaa khaalidoon

But as for those whose faces will turn white, [they will be] within the mercy of Allah. They will abide therein eternally.

اور جن لوگوں کے منہ سفید ہوں گے وہ خدا کی رحمت (کے باغوں) میں ہوں گے اور ان میں ہمیشہ رہیں گے

Commentary

Ma'arif-ul-Quran: 2. The sentence ففی رحمۃ اللہ (they rest in Allah's mercy) is immediately qualified by هُمْ فِيهَا خَالِدُونَ (they are there forever). This means that the mercy in which the believers shall rest will not be temporary; it would be forever and eternal. This blessing will never be taken away or reduce...
Tafsir al-Jalalayn: But as for those whose faces are whitened and these are the believers they shall be in God’s mercy that is to say in Paradise abiding therein.
Tafsir Ibn Kathir (English): The Command to Establish the Invitation to Allah Allah said, وَلْتَكُن مِّنْكُمْ أُمَّةٌ (Let there arise out of you a group of people) that calls to righteousness, enjoins all that is good and forbids evil in the manner Allah commanded, وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ (And it is they who are the ...

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ

Fabimaa rahmatim minal laahi linta lahum wa law kunta fazzan ghaleezal qalbi lanfaddoo min hawlika fafu 'anhum wastaghfir lahum wa shaawirhum fil amri fa izaa 'azamta fatawakkal 'alal laah; innallaaha yuhibbul mutawak kileen

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].

(اے محمدﷺ) خدا کی مہربانی سے تمہاری افتاد مزاج ان لوگوں کے لئے نرم واقع ہوئی ہے۔ اور اگر تم بدخو اور سخت دل ہوتے تو یہ تمہارے پاس سے بھاگ کھڑے ہوتے۔ تو ان کو معاف کردو اور ان کے لئے (خدا سے) مغفرت مانگو۔ اور اپنے کاموں میں ان سے مشورت لیا کرو۔ اور جب (کسی کام کا) عزم مصمم کرلو تو خدا پر بھروسا رکھو۔ بےشک خدا بھروسا رکھنے والوں کو دوست رکھتا ہے

Commentary

Ma'arif-ul-Quran: Even though, the mistake made by Muslims and the abandonment of the battle front by them had caused grief to the Holy Prophet, he did not reproach them for this because of his high morals and his natural way of forgiving and forgetting. He did not even deal with them sternly as may have been in orde...
Tafsir al-Jalalayn: It was by the mercy of God that you O Muhammad (s) were lenient with them that is that you showed indulgence toward them when they disobeyed you; had you been harsh ill-natured and fierce of heart brutish and coarse towards them they would have dispersed split away from about you. So pardon them pas...
Tafsir Ibn Kathir (English): Among the Qualities of Our Prophet Muhammad are Mercy and Kindness Allah addresses His Messenger and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits. فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِن...

يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا

Yureedul laahu ai yukhaffifa 'ankum; wa khuliqal insaanu da'eefaa

And Allah wants to lighten for you [your difficulties]; and mankind was created weak.

خدا چاہتا ہے کہ تم پر سے بوجھ ہلکا کرے اور انسان (طبعاً) کمزور پیدا ہوا ہے

Commentary

Ma'arif-ul-Quran: After this, in the first part of verse 28, it was said: يُرِ‌يدُ اللَّـهُ أَن يُخَفِّفَ عَنكُمْ : It means that Allah, great in His majesty, intends to make things easy on you, that is, prescribes injunctions which can be carried out by everyone obligated with them. If one cannot afford marrying fre...
Tafsir al-Jalalayn: God desires to lighten things for you and make the rulings of the Law easier for you; for man was created weak unable to abstain from women and passions.
Tafsir Ibn Kathir (English): وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ (And to show you the ways of those before you,) meaning their righteous ways and how to adhere to the commandments that He likes and is pleased with. وَيَتُوبَ عَلَيْكُمْ (and accept your repentance) from sin and error, وَاللَّهُ عَلِيمٌ حَكِيمٌ (and Al...

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا

Wa maa arsalnaa mir Rasoolin illaa liyutaa'a bi iznil laah; wa law annahum 'iz zalamooo anfusahum jaaa'ooka fastaghfarul laaha wastaghfara lahumur Rasoolu la wajadul laaha Tawwaabar Raheemaa

And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.

اور ہم نے جو پیغمبر بھیجا ہے اس لئے بھیجا ہے کہ خدا کے فرمان کے مطابق اس کا حکم مانا جائے اور یہ لوگ جب اپنے حق میں ظلم کر بیٹھے تھے اگر تمہارے پاس آتے اور خدا سے بخشش مانگتے اور رسول (خدا) بھی ان کے لئے بخشش طلب کرتے تو خدا کو معاف کرنے والا (اور) مہربان پاتے

Commentary

Ma'arif-ul-Quran: The fifth verse (64) begins by stating a universal Divine principle: And We did not send any Messenger but to be obeyed by the leave of Allah.' It means that any Messenger who was sent by Allah was sent so that everyone obeys the rules set by him in accordance with the will and command of Allah Almi...
Tafsir al-Jalalayn: We never sent any Messenger but that he should be obeyed in what he commands and judges by the leave by the command of God and not that he should be disobeyed or opposed. If when they had wronged themselves by seeking the judgement of the false idol they had come to you repentant and asked forgivene...
Tafsir Ibn Kathir (English): The Necessity of Obeying the Messenger ﷺ Allah said, وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ (We sent no Messenger, but to be obeyed) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet. Allah's statement, بِإِذُنِ اللَّهِ (by Allah's leave) means, "None shall ...

دَرَجَٰتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

Darajaatim minhu wa maghfiratanw wa rahmah; wa kaanal laahu Ghafoorar Raheema

Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful.

(یعنی) خدا کی طرف سے درجات میں اور بخشش میں اور رحمت میں اور خدا بڑا بخشنے والا (اور) مہربان ہے

Commentary

Ma'arif-ul-Quran: The third verse (96) too recounts the same degrees of precedence that the Mujahidin have over others. Ruling Jihad is not obligatory on the lame, the crippled, the blind, the sick and on others who are excusable under the Islamic law.
Tafsir al-Jalalayn: degrees that is stations one higher than the other in honour from Him and forgiveness and mercy maghfiratan and rahmatan are in the accusative because they constitute an object of the implied verb faddala ‘He has preferred’. Surely God is ever Forgiving to His friends Merciful to those that obey Him...
Tafsir Ibn Kathir (English): The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah ﷺ called Z...

فَأُو۟لَٰٓئِكَ عَسَى ٱللَّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورًا

Fa ulaaa'ika 'asal laahu ai ya'fuwa 'anhum; wa kaanal laahu 'Afuwwan Ghafooraa

For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving.

قریب ہے کہ خدا ایسوں کو معاف کردے اور خدا معاف کرنے والا (اور) بخشنے والا ہے

Commentary

Ma'arif-ul-Quran: The third verse (96) too recounts the same degrees of precedence that the Mujahidin have over others. Ruling Jihad is not obligatory on the lame, the crippled, the blind, the sick and on others who are excusable under the Islamic law.
Tafsir al-Jalalayn: As for such perhaps God will pardon them for God is ever Pardoning Forgiving.
Tafsir Ibn Kathir (English): The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin `Abdur-Rahman, Abu Al-Aswad, said, "The people of Al-Madinah were forced to prepare an army (to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makka...

وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

Wa mai yuhaajir fee sabeelil laahi yajid fil ardi mmuraaghaman kaseeranw wa sa'ah; wa mai yakhruj mim baitihee muhaajiran ilal laahi wa Rasoolihee summa yudrikhul mawtu faqad waqa'a ajruhoo 'alal laah; wa kaanal laahu Ghafoorar Raheemaa

And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful.

اور جو شخص خدا کی راہ میں گھر بار چھوڑ جائے وہ زمین میں بہت سی جگہ اور کشائش پائے گا اور جو شخص خدا اور رسول کی طرف ہجرت کرکے گھر سے نکل جائے پھر اس کو موت آپکڑے تو اس کا ثواب خدا کے ذمے ہوچکا اور خدا بخشنے والا اور مہربان ہے

Commentary

Ma'arif-ul-Quran: Commentary The Definition of Hijrah In the four verses cited above, the merits, blessings and injunctions of Hijrah have been described. Lexically, Hijrah, Hijran and Hajr mean 'being displeased with something and leaving it'. In common parlance, the leaving of one's home country is known as Hijrah....
Tafsir al-Jalalayn: Whoever emigrates in the way of God will find in the earth many refuges places of emigration and abundance of provision; whoever goes forth from his house as an emigrant to God and His Messenger and then death overtakes him along the way as occurred with Junda‘ or Jundab b. Damra al-Laythī his wage ...
Tafsir Ibn Kathir (English): The Prohibition of Residing Among the Disbelievers While Able to Emigrate Al-Bukhari recorded that Muhammad bin `Abdur-Rahman, Abu Al-Aswad, said, "The people of Al-Madinah were forced to prepare an army (to fight against the people of Ash-Sham during the Khilafah of Abdullah bin Az-Zubayir at Makka...

وَٱسْتَغْفِرِ ٱللَّهَ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا

Wastaghfiril laaha innal laaha kaana Ghafoorar Raheema

And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.

اور خدا سے بخشش مانگنا بےشک خدا بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: The background of these verses The nine verses (105-113) cited above refer to a particular episode. But, very much in accordance with the characteristic style of the Qur'an, the instructions given in this connection are not peculiar to this episode. They are, rather, a set of basic principles and ru...
Tafsir al-Jalalayn: And pray for forgiveness from God for that which you considered doing; surely God is ever Forgiving Merciful.
Tafsir Ibn Kathir (English): The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّآ أَنزَلْنَا إِلَيْكَ الْكِتَـبَ بِالْحَقِّ (Surely, We have sent down to you the Book in truth) meaning, it truly came from Allah and its narrations and commandments are true. Allah the...

وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍ مِّنْهُمْ أُو۟لَٰٓئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

Wallazeena aamanoo billaahi wa Rusulihee wa lam yufarriqoo baina ahadim minhum ulaaa'ika sawfa yu'teehim ujoorahum; wa kaanal laahu Ghafoorar Raheema

But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful.

اور جو لوگ خدا اور اس کے پیغمبروں پر ایمان لائے اور ان میں سے کسی میں فرق نہ کیا (یعنی سب کو مانا) ایسے لوگوں کو وہ عنقریب ان (کی نیکیوں) کے صلے عطا فرمائے گا اور خدا بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: In the concluding verse (15:22), it has been reaffirmed that salvation in the Hereafter is the lot of those who believe in Him and in all of His prophets as well. Therefore, the Holy Prophet ﷺ said: اِنَ القُرٰانَ یُفَسِرُ بعصُہ بَعضاً One part of the Qur'an explains the other. It is not permissible...
Tafsir al-Jalalayn: And those who believe in God and all of His messengers and do not seek to divide between any of them those — We shall surely give them nu’tīhim also read yu’tīhim ‘He shall surely give them’ their wages the reward for their deeds. God is ever Forgiving to His friends Merciful to those who obey Him.
Tafsir Ibn Kathir (English): Believing in Some Prophets and Rejecting Others is Pure Kufr Allah threatens those who disbelieve in Him and in His Messengers, such as the Jews and Christians, who differentiate between Allah and His Messengers regarding faith. They believe in some Prophets and reject others, following their desire...

فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَٰطًا مُّسْتَقِيمًا

Fa ammal lazeena aamanoo billaahi wa'tasamoo bihee fasa yudkhiluhum fee rah matim minhu wa fadlinw wa yahdeehim ilaihi Siraatam Mustaqeema

So those who believe in Allah and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.

پس جو لوگ خدا پر ایمان لائے اور اس (کے دین کی رسی) کو مضبوط پکڑے رہے ان کو وہ اپنی رحمت اور فضل (کے بہشتوں) میں داخل کرے گا۔ اور اپنی طرف (پہچنے کا) سیدھا رستہ دکھائے گا

Commentary

Ma'arif-ul-Quran: After a refutation of beliefs held by Christians, specially those which ascribe Godhood to Jesus, alongwith the promise of reward for those who acknowledge the truth and punishment for those who insist on denying, the text turns to a universal address praising the blessed status and mission of His M...
Tafsir al-Jalalayn: As for those who believe in God and hold fast to Him He will surely admit them to mercy from Him and bounty and He will guide them to Him by a straight path namely the religion of Islam.
Tafsir Ibn Kathir (English): The Description of the Revelation that Came From Allah Allah informs all people that a plain, unequivocal proof has come to them from Him. One that eradicates all possibility of having an excuse, or falling prey to evil doubts. Allah said, وَأَنزَلْنَآ إِلَيْكُمْ نُوراً مُّبِيناً (and We sent down t...

أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Afalaa yatooboona ilal laahi wa yastaghfiroonah; wallaahu Ghafoorur Raheem

So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful.

تو یہ کیوں خدا کے آگے توبہ نہیں کرتے اور اس سے گناہوں کی معافی نہیں مانگتے اور خدا تو بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Commentary 1. The words: إِنَّ اللَّـهَ ثَالِثُ ثَلَاثَةٍ in verse 72, translated here literally as ` Allah is the third of the three,' refers to Sayyidna Masih (Jesus Christ), Ruhul-Quds (The Holy Spirit) and Allah, or to Masih, Maryam (Mary) and Allah - with all three taken as God (Refuge with All...
Tafsir al-Jalalayn: Will they not turn in repentance to God and seek His forgiveness? for what they say the interrogative is intended as a rebuke; God is Forgiving to the one who repents Merciful to him.
Tafsir Ibn Kathir (English): The Disbelief of the Christians; `Isa Only called to Tawhid Allah states that the Christians such sects as Monarchite, Jacobite and Nestorite are disbelievers, those among them who say that `Isa is Allah. Allah is far holier than what they attribute to Him. They made this claim in spite of the fact ...

ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

I'lamooo annal laaha shadeedul 'iqaabi wa annal laaha Ghafoorur Raheem

Know that Allah is severe in penalty and that Allah is Forgiving and Merciful.

جان رکھو کہ خدا سخت غداب دینے والا ہے اور یہ کہ خدا بخشنے والا مہربان بھی ہے

Commentary

Ma'arif-ul-Quran: In the second verse (98), it was said اعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ(Be sure that Allah is severe in punishment and that Allah is Most Forgiving, Very Merciful). This is telling us that the prescribed injunctions of Halal (lawful) and حَرَام haram (un...
Tafsir al-Jalalayn: Know that God is severe in punishment of His enemies and that God is Forgiving to His friends Merciful to them.
Tafsir Ibn Kathir (English): Water Game is Allowed for the Muhrim Sa`id bin Al-Musayyib, Sa`id bin Jubayr and others commented on Allah's statement; أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ (Lawful to you is (the pursuit of) water game...) that it means, what one eats fresh from it, while, وَطَعَامُهُ (And its use for food) what is eate...

قُل لِّمَن مَّا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُل لِّلَّهِ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ

Qul limam maa fis samaawaati wal ardi qul lillaah; kataba 'alaa nafsihir rahmah; la yajma 'annakum ilaa Yawmil Qiyaamati laa raiba feeh; allazeena khasirooo anfusahum fahum laa yu'minoon

Say, "To whom belongs whatever is in the heavens and earth?" Say, "To Allah." He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.

(ان سے) پوچھو کہ آسمان اور زمین میں جو کچھ ہے کس کا ہے کہہ دو خدا کا اس نے اپنی ذات (پاک) پر رحمت کو لازم کر لیا ہے وہ تم سب کو قیامت کے دن جس میں کچھ بھی شک نہیں ضرور جمع کرے گا جن لوگوں نے اپنے تیئیں نقصان میں ڈال رکھا ہے وہ ایمان نہیں لاتے

Commentary

Ma'arif-ul-Quran: Commentary In the opening verse (12), قل لِّمَن مَّا فِي السَّمَاوَاتِ the disbelievers have been asked as to who is the Master of the entire universe and all that it contains. Then, Allah Himself gives the answer through the blessed words of the Holy Prophet ﷺ that Allah is the Master of all. The r...
Tafsir al-Jalalayn: Say ‘To whom belongs what is in the heavens and in the earth?’ Say ‘To God for even if they do not say this there is no other response. He has prescribed He has decreed for Himself mercy as a bounty from Him — this is a gentle summoning of them to the faith. He will surely gather you together on the...
Tafsir Ibn Kathir (English): Allah is the Creator and the Sustainer Allah states that He is the King and Owner of the heavens and earth and all of what is in them, and that He has written mercy on His Most Honorable Self. It is recorded in the Two Sahihs, that Abu Hurayrah said that the Prophet said, «إِنَّ اللهَ لَمَّا خَلَقَ ...

مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُۥ وَذَٰلِكَ ٱلْفَوْزُ ٱلْمُبِينُ

Mai yusraf 'anhu Yawma'izin faqad rahimah; wa zaalikal fawzul mubeen

He from whom it is averted that Day - [Allah] has granted him mercy. And that is the clear attainment.

جس شخص سے اس روز عذاب ٹال دیا گیا اس پر خدا نے (بڑی) مہربانی فرمائی اور یہ کھلی کامیابی ہے

Commentary

Ma'arif-ul-Quran: After that, it was said: مَّن يُصْرَ‌فْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَ‌حِمَهُ (Whoever is spared from it that day is, indeed, blessed with His mercy). It means that the punishment of the day of Resurrection (al-Mahshar) is extremely horrendous and harsh. Whoever finds this removed from him or her shoul...
Tafsir al-Jalalayn: He from whom it is averted read passive yusraf ‘it is averted’ namely ‘the chastisement’; or read active yasrif ‘He averts’ namely ‘God’ as the subject; the referential noun has been omitted on that day He the Exalted One will have had mercy on him He will have desired good for him; that is the mani...
Tafsir Ibn Kathir (English): Allah is the Creator and the Sustainer Allah states that He is the King and Owner of the heavens and earth and all of what is in them, and that He has written mercy on His Most Honorable Self. It is recorded in the Two Sahihs, that Abu Hurayrah said that the Prophet said, «إِنَّ اللهَ لَمَّا خَلَقَ ...

وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَٰتِنَا فَقُلْ سَلَٰمٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَٰلَةٍ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌ رَّحِيمٌ

Wa izaa jaaa'akal lazeena yu'minoona bi Aayaatinaa faqul salaamun 'alaikum kataba Rabbukum 'alaa nafsihir rahmata annahoo man 'amila minkum sooo'am bijahaalatin summa taaba mim ba'dihee wa aslaha fa annahoo Ghafoorur Raheem

And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful."

اور جب تمہارے پاس ایسے لوگ آیا کریں جو ہماری آیتوں پر ایمان لاتے ہیں تو (ان سے) سلام علیکم کہا کرو خدا نے اپنی ذات (پاک) پر رحمت کو لازم کرلیا ہے کہ جو کوئی تم میں نادانی سے کوئی بری حرکت کر بیٹھے پھر اس کے بعد توبہ کرلے اور نیکوکار ہوجائے تو وہ بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: About verse 54: وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ (And when to you come those who believe ... ), there are two interpretations given by leading authorities in Tafs.ir: 1. Most of them have declared it to be related to previous verses and event. In support, they refer to the narration about the e...
Tafsir al-Jalalayn: And when those who believe in Our signs come to you say to them ‘Peace be upon you. Your Lord has prescribed He has decreed for Himself mercy to the effect that truly innahu ‘truly’ may also be read as annahu ‘that’ as a substitution for al-rahma ‘mercy’ whoever of you does evil in ignorance of it w...
Tafsir Ibn Kathir (English): The Messenger Neither has the Key to Allah's Treasures, Nor Knows the Unseen Allah said to His Messenger , قُل لاَّ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ اللَّهِ (Say: "I don't tell you that with me are the treasures of Allah.") meaning, I do not own Allah's treasures or have any power over them, وَلا أَع...

قُل لَّآ أَجِدُ فِى مَآ أُوحِىَ إِلَىَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُۥ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ

Qul laaa ajidu fee maaa oohiya ilaiya muharraman 'alaa taa'iminy yat'amuhooo illaaa ai yakoona maitatan aw damam masfoohan aw lahma khinzeerin fa innahoo rijsun aw fisqan uhilla lighairil laahi bih; famanid turra ghaira baa ghinw wa laa 'aadin fa inna Rabbaka Ghafoorur Raheem

Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], then indeed, your Lord is Forgiving and Merciful."

کہو کہ جو احکام مجھ پر نازل ہوئے ہیں ان میں کوئی چیز جسے کھانے والا کھائے حرام نہیں پاتا بجز اس کے کہ وہ مرا ہوا جانور یا بہتا لہو یا سور کا گوشت کہ یہ سب ناپاک ہیں یا کوئی گناہ کی چیز ہو کہ اس پر خدا کے سوا کسی اور کا نام لیا گیا ہو اور اگر کوئی مجبور ہو جائے لیکن نہ تو نافرمانی کرے اور نہ حد سے باہر نکل جائے تو تمہارا پروردگار بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Commentary Mentioned in the previous verses was how astray the disbelievers of Makkah had gone when they had taken their self-carved, lifeless, insensate idols as partners in the Divinity of Allah as they made them share in animals created by Him and in many other blessings which were bestowed on th...
Tafsir al-Jalalayn: Say ‘I do not find in what is revealed to me anything forbidden to him who eats thereof except it be read yakūn or takūn carrion maytatan; or if read maytatun then with the form yakūn ‘it be’ preceding it or blood poured forth flowing as opposed to the case of a liver or a spleen; or the flesh of sw...
Tafsir Ibn Kathir (English): Forbidden Things Allah commands His servant and Messenger, Muhammad , قُلْ (Say) O Muhammad to those who prohibited what Allah has provided them, claiming this falsehood to be from Allah, لاَ أَجِدُ فِى مَآ أُوْحِىَ إِلَىَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ (I find not in that which has been revea...

فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَٰسِعَةٍ وَلَا يُرَدُّ بَأْسُهُۥ عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ

Fa in kazzabooka faqur Rabbukum zoo rahmatinw waasi'atinw waasi'atinw wa laa yuraddu baasuhoo 'anil qawmil mujrimeen

So if they deny you, [O Muhammad], say, "Your Lord is the possessor of vast mercy; but His punishment cannot be repelled from the people who are criminals."

اور اگر یوں لوگ تمہاری تکذیب کریں تو کہہ دو تمہارا پروردگار صاحب رحمت وسیع ہے مگر اس کا عذاب گنہ گاروں لوگوں سے نہیں ٹلے گا

Commentary

Ma'arif-ul-Quran: Commentary Mentioned in the previous verses was how astray the disbelievers of Makkah had gone when they had taken their self-carved, lifeless, insensate idols as partners in the Divinity of Allah as they made them share in animals created by Him and in many other blessings which were bestowed on th...
Tafsir al-Jalalayn: So if they deny you with regard to what you have brought then say to them ‘Your Lord has all-embracing mercy for He does not hasten to bring about your punishment — herein is a gentle summoning of them to the faith; and His might His chastisement when it comes will never be driven back from the sinn...
Tafsir Ibn Kathir (English): فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَسِعَةٍ (Say: "Your Lord is the Owner of vast mercy...") encouraging them to seek Allah's vast mercy and follow His Messenger, وَلاَ يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ (and never will His wrath be turned back from the people who are criminals.) discouraging...

ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ

Summa aatainaa Moosal Kitaaba tammaaman 'alal lazeee ahsana wa tafseelal likulli shai'inw wa hudanw wa rahmatal la'allahum biliqaaa'i Rabbihim yu'minoon

Then We gave Moses the Scripture, making complete [Our favor] upon the one who did good and as a detailed explanation of all things and as guidance and mercy that perhaps in [the matter of] the meeting with their Lord they would believe.

(ہاں) پھر (سن لو کہ) ہم نے موسیؑ کو کتاب عنایت کی تھی تاکہ ان لوگوں پر جو نیکوکار ہیں نعمت پوری کر دیں اور (اس میں) ہر چیز کا بیان (ہے) اور ہدایت (ہے) اور رحمت ہے تاکہ (ان کی امت کے) لوگ اپنے پروردگار کے رُوبرو حاضر ہونے کا یقین کریں

Commentary

Ma'arif-ul-Quran: Commentary The reason of being ` ignorant of (or heedless to) what they studied - 156' was not that the Torah and the Injil were non-existent in the Arabic language because it is possible to become informed of the contents through a translation, in fact, this happens. Instead, this is because the pe...
Tafsir al-Jalalayn: Then thumma is for describing events in a sequence We gave Moses the Scripture the Torah complete in grace for him who does good by observing it and a detailing an explanation of all things needed for religion and as a guidance and a mercy that perhaps they that is the Children of Israel might belie...
Tafsir Ibn Kathir (English): Praising the Tawrah and the Qur'an After Allah described the Qur'an by saying, وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ (And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger, ثُمَّ ءاتَيْنَا مُوسَى الْكِتَـبَ (Then, We gave Musa the Book...) Al...

وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَٰتٍ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌۢ

Wa Huwal lazee ja'alakum khalaaa'ifal ardi wa rafa'a ba'dakum fawqa ba'din darajaatil liyabluwakum fee maaa aataakum; inna Rabbaka saree'ul 'iqaab; wa innahoo la Ghafoorur Raheem

And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

اور وہی تو ہے جس نے زمین میں تم کو اپنا نائب بنایا اور ایک کے دوسرے پر درجے بلند کئے تاکہ جو کچھ اس نے تمہیں بخشا ہے اس میں تمہاری آزمائش ہے بےشک تمہارا پروردگار جلد عذاب دینے والا ہے اور بےشک وہ بخشنے والا مہربان بھی ہے

Commentary

Ma'arif-ul-Quran: In the fifth (164) verse, Surah Al-An` am reaches its end at a comprehensive note of advice. It brings the past history of peoples and their times into focus and invites attention to a projection towards the future by saying: وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْ‌ضِ وَرَ‌فَعَ بَعْضَكُمْ فَوْق...
Tafsir al-Jalalayn: And He it is Who has made you successors khalā’if is the plural of khalīfa in other words He has made you to succeed one another therein in the earth and has raised some of you above others in degrees through wealth and status and otherwise so that He may try you that He may test you in what He has ...
Tafsir Ibn Kathir (English): Allah Made Mankind Dwellers on the earth, Generation After Generation, of Various Grades, in order to Test Them Allah said, وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ (And it is He Who has made you generations coming after generations, replacing each other on the earth.) meaning, He made you dwel...

قَالَا رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ ٱلْخَٰسِرِينَ

Qaalaa Rabbanaa zalamnaaa anfusanaa wa illam taghfir lanaa wa tarhamnaa lanakoonanna minal khaasireen

They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."

دونوں عرض کرنے لگے کہ پروردگار ہم نے اپنی جانوں پر ظلم کیا اور اگر تو ہمیں نہیں بخشے گا اور ہم پر رحم نہیں کرے گا تو ہم تباہ ہو جائیں گے

Commentary

Ma'arif-ul-Quran: Commentary The story of Sayyidna 'Adam (علیہ السلام) and Iblis mentioned in the present verses has appeared in the fourth section of Surah Al-Baqarah. Detailed comments have been given in the Tafsir of that Surah. If needed, please see Ma‘ariful-Quran, English Translation, Volume I, Pages 170-187.
Tafsir al-Jalalayn: They said ‘Our Lord we have wronged ourselves by our act of disobedience and if You do not forgive us and have mercy on us we shall surely be among the lost’.
Tafsir Ibn Kathir (English): وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ (And they began to cover themselves with the leaves of Paradise.) "Using fig leaves." This statement has an authentic chain of narration leading to Ibn `Abbas. Mujahid said that they began to cover themselves with the leaves of Paradise, "Makin...

أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ ٱللَّهُ بِرَحْمَةٍ ٱدْخُلُوا۟ ٱلْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَآ أَنتُمْ تَحْزَنُونَ

A haaa'ulaaa'il lazeena aqsamtum laa yanaaluhumul laahu birahma; udkhulul Jannata laa khawfun 'alaikum wa laaa antum tahzanoon

[Allah will say], "Are these the ones whom you [inhabitants of Hell] swore that Allah would never offer them mercy? Enter Paradise, [O People of the Elevations]. No fear will there be concerning you, nor will you grieve."

(پھر مومنوں کی طرف اشارہ کر کے کہیں گے) کیا یہ وہی لوگ ہیں جن کے بارے میں تم قسمیں کھایا کرتے تھے کہ خدا اپنی رحمت سے ان کی دستگیری نہیں کرے گا (تو مومنو) تم بہشت میں داخل ہو جاؤ تمہیں کچھ خوف نہیں اور نہ تم کو کچھ رنج واندوہ ہوگا

Commentary

Ma'arif-ul-Quran: Said in the sixth verse (49) is: أَهَـٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّـهُ بِرَ‌حْمَةٍ ۚ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنتُمْ تَحْزَنُونَ ﴿49﴾ (Is it these for whom you swore that Allah would not reach them with mercy?" - "Enter the Paradise; there is no fear ...
Tafsir al-Jalalayn: Are these the ones of whom you swore that God would never grant them mercy?’ it has already been said to them ‘Enter Paradise; no fear shall come upon you nor shall you grieve’ a variant reading for udkhulū ‘enter’ imperative second person plural has the passive udkhilū ‘they have been admitted’ or ...
Tafsir Ibn Kathir (English): مَآ أَغْنَى عَنكُمْ جَمْعُكُمْ ("Of what benefit to you was your gathering...") meaning, your great numbers, وَمَا كُنتُمْ تَسْتَكْبِرُونَ ("...and your arrogance") This Ayah means, your great numbers and wealth did not save you from Allah's torment. Rather, you are dwelling in His torment and punis...

وَلَقَدْ جِئْنَٰهُم بِكِتَٰبٍ فَصَّلْنَٰهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

Wa laqad ji'naahum bi Kitaabin fassalnaahu 'alaa 'ilmin hudanw wa rahmatal liqawminy-yu'miinoon

And We had certainly brought them a Book which We detailed by knowledge - as guidance and mercy to a people who believe.

اور ہم نے ان کے پاس کتاب پہنچا دی ہے جس کو علم ودانش کے ساتھ کھول کھول کر بیان کر دیا ہے (اور) وہ مومن لوگوں کے لیے ہدایت اور رحمت ہے

Commentary

Ma'arif-ul-Quran: Said in the sixth verse (49) is: أَهَـٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّـهُ بِرَ‌حْمَةٍ ۚ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنتُمْ تَحْزَنُونَ ﴿49﴾ (Is it these for whom you swore that Allah would not reach them with mercy?" - "Enter the Paradise; there is no fear ...
Tafsir al-Jalalayn: And indeed We have brought them that is the people of Mecca a Book the Qur’ān which We have detailed which We have made clear through tidings and the Promise of reward and the Threat of punishment with knowledge ‘alā ‘ilmin is a circumstantial qualifier in other words ‘knowing what has been detailed...
Tafsir Ibn Kathir (English): The Idolators have no Excuse Allah states that He has left no excuse for the idolators, for He has sent to them the Book that the Messenger came with, and which is explained in detail, كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ ((This is) a Book, the Ayat whereof are perfected (in every sphere of ...

وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا وَٱدْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌ مِّنَ ٱلْمُحْسِنِينَ

Wa laa tufsidoo fil ardi ba'da islaahihaa wad'oohu khawfanw wa tama'aa; inna rahmatal laahi qareebum minal muhsineen

And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.

اور ملک میں اصلاح کے بعد خرابی نہ کرنا اور خدا سے خوف کرتے ہوئے اور امید رکھ کر دعائیں مانگتے رہنا۔ کچھ شک نہیں کہ خدا کی رحمت نیکی کرنے والوں سے قریب ہے

Commentary

Ma'arif-ul-Quran: In the second verse (56), it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order). Two antonyms have appeared here: صَلَاح (salah) and: فَسَاد (fasad). 'Salah' means the state of being good, correct, right, proper or set in or...
Tafsir al-Jalalayn: And work not corruption in the land through idolatry and acts of disobedience after it has been set right as a result of the sending forth of messengers to it and call upon Him in fear of His punishment and in hope of His mercy — surely the mercy of God is near to the virtuous the obedient qarīb ‘ne...
Tafsir Ibn Kathir (English): Encouraging supplicating to Allah Allah commands His servants to supplicate to Him, for this will ensure their welfare in this life and the Hereafter. Allah said, ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً (Invoke your Lord Tadarru`an and Khufyah) meaning, in humbleness and humility. Allah said in a s...

قَالَ رَبِّ ٱغْفِرْ لِى وَلِأَخِى وَأَدْخِلْنَا فِى رَحْمَتِكَ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ

Qaala Rabbigh fir lee wa li akhee wa adkhilnaa fee rahmatika wa Anta arhamur raahimeen

[Moses] said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful."

تب انہوں نے دعا کی کہ اے میرے پروردگار مجھے اور میرے بھائی کو معاف فرما اور ہمیں اپنی رحمت میں داخل کر تو سب سے بڑھ کر رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: Thereafter he turned to the Prophet Harun (علیہ السلام) and grasped the hair of his head. The Prophet Harun (علیہ السلام) then gave him the true account of the events and said that it was not his fault, for he stopped them from this wicked act but they did not listen to him. They were so obstinate a...
Tafsir al-Jalalayn: He said ‘My Lord forgive me what I have done to my brother and my brother he includes him in the supplication in order to reconcile him and to fend off any gloating over his misfortune and admit us into Your mercy for You are the Most Merciful of the merciful’.
Tafsir Ibn Kathir (English): قَالَ بِئْسَمَا خَلَفْتُمُونِى مِن بَعْدِى (He (Musa) said: "What an evil thing is that which you have done during my absence.") evil it is that which you committed after I departed and left you, by worshiping the calf, أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ (Did you hasten in the matter of your Lord) Musa s...

وَٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ ثُمَّ تَابُوا۟ مِنۢ بَعْدِهَا وَءَامَنُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ

Wallazeena 'amilus saiyiaati summa taaboo mim ba'dihaa wa aamanooo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem

But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, is Forgiving and Merciful.

اور جنہوں نے برے کام کیے پھر اس کے بعد توبہ کرلی اور ایمان لے آئے تو کچھ شک نہیں کہ تمہارا پروردگار اس کے بعد (بخش دے گا کہ وہ) بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: The verse 153 speaks of the people who repented to Allah for their sin after the admonitions of their Prophet, and fulfilled the formidable condition of killing each other for their forgiveness. They killed each other as was stipulated in the command of Allah for their forgiveness by Allah. The Prop...
Tafsir al-Jalalayn: But those who commit evil deeds and repent desist from them thereafter and believe in God — indeed your Lord thereafter that is after repentance is truly Forgiving Merciful’ towards them.
Tafsir Ibn Kathir (English): فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ (So turn in repentance to your Creator and kill yourselves (the guilty), that will be better for you before your Creator." Then He accepted your repe...

وَلَمَّا سَكَتَ عَن مُّوسَى ٱلْغَضَبُ أَخَذَ ٱلْأَلْوَاحَ وَفِى نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

Wa lammaa sakata 'am Moosal ghadabu akhazal al waaha wa fee nnuskhatihaa hudanw wa rahmatul lillazeena hum li Rabbihim yarhaboon

And when the anger subsided in Moses, he took up the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord.

اور جب موسیٰ کا غصہ فرو ہوا تو (تورات) کی تختیاں اٹھالیں اور جو کچھ ان میں لکھا تھا وہ ان لوگوں کے لیے جو اپنے پروردگار سے ڈرتے ہیں۔ ہدایت اور رحمت تھی

Commentary

Ma'arif-ul-Quran: The verse 154 describes that the Prophet Musa (علیہ السلام) lifted up the tablets of the Torah which contained guidance and blessing for those who feared Allah. The Arabic word: نُسخَہ 'Nuskha' rendered as contents signifies a writing copied from a book or other writings. There are certain reports t...
Tafsir al-Jalalayn: And when Moses’s anger abated subsided he took the Tablets which he had cast down and in their copy that is in what was inscribed upon them — in other words it was written that there was guidance from error and mercy for all those who hold their Lord in awe who have fear of Him the lām in li-rabbihi...
Tafsir Ibn Kathir (English): Musa picked up the Tablets when His Anger subsided Allah said next, وَلَمَّا سَكَتَ (And when calmed) and subsided, عَن مُّوسَى الْغَضَبُ (the anger of Musa) with his people, أَخَذَ الاٌّلْوَاحَ (he took up the Tablets), which he had thrown out of jealousy for Allah and anger for His sake, because o...

وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًا لِّمِيقَٰتِنَا فَلَمَّآ أَخَذَتْهُمُ ٱلرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّٰىَ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ إِنْ هِىَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِى مَن تَشَآءُ أَنتَ وَلِيُّنَا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا وَأَنتَ خَيْرُ ٱلْغَٰفِرِينَ

Wakhtaara Moosaa qawmahoo sab'eena rajjulal limeeqaatinaa falammaa akhazat humur rajfatu qaala Rabbi law shi'ta ahlaktahum min qablu wa iyyaaya atuhlikunna bimaa fa'alas sufahaaa'u minnaa in hiya illaa fitnatuka tudillu bihaa man tashaaa'u wa tahdee man tashaaa'u Anta waliyyunaa faghfir lanaa warhammnnaa wa Anta khairul ghaafireen

And Moses chose from his people seventy men for Our appointment. And when the earthquake seized them, he said, "My Lord, if You had willed, You could have destroyed them before and me [as well]. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers.

اور موسیٰ نے اس میعاد پر جو ہم نے مقرر کی تھی اپنی قوم کے ستر آدمی منتخب (کرکے کوہ طور پر حاضر) ٹل کیے۔ جب ان کو زلزلے نے پکڑا تو موسیٰ نے کہا کہ اے پروردگار تو چاہتا تو ان کو اور مجھ کو پہلے ہی سے ہلاک کر دیتا۔ کیا تو اس فعل کی سزا میں جو ہم میں سے بےعقل لوگوں نے کیا ہے ہمیں ہلاک کردے گا۔ یہ تو تیری آزمائش ہے۔ اس سے تو جس کو چاہے گمراہ کرے اور جس کو چاہے ہدایت بخشے۔ تو ہی ہمارا کارساز ہے تو ہمیں (ہمارے گناہ) بخش دے اور ہم پر رحم فرما اور تو سب سے بہتر بخشنے والا ہے

Commentary

Ma'arif-ul-Quran: Seventy people and their death The verse 155 describes an unusual event. After the Prophet Musa (علیہ السلام) brought the Torah for his people and bade them to follow it, they, being a crooked and pretentious people, said that they were not sure of it's being the word of Allah, and that the Prophet ...
Tafsir al-Jalalayn: And Moses chose of his people seventy men from among those who had not worshipped the calf by God’s command for Our appointed time that is for the time at which We promised him that they should come and apologise for their comrades’ worship of the calf. He Moses then departed with them; but when the...
Tafsir Ibn Kathir (English): Seventy Men from the Children of Israel go for the appointedMeeting Place that Allah designated, Allah later on destroys Them `Ali bin Abi Talhah reported that Ibn `Abbas commented; "Allah commanded Musa to choose seventy men. So he chose them and proceeded with them in order that they supplicate to...

وَٱكْتُبْ لَنَا فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤْمِنُونَ

Waktub lanaa fee haazi hid dunyaa hasanatanw wa fil Aakhirati innnaa hudnaaa ilaik; qaala 'azaabee useebu bihee man ashaaa'u wa rahmatee wasi'at kulla shai'; fasa aktubuhaa lillazeena yattaqoona wa yu'toonaz Zakaata wallazeena hum bi Aayaatinaa yu'minoon

And decree for us in this world [that which is] good and [also] in the Hereafter; indeed, we have turned back to You." [Allah] said, "My punishment - I afflict with it whom I will, but My mercy encompasses all things." So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses -

اور ہمارے لیے اس دنیا میں بھی بھلائی لکھ دے اور آخرت میں بھی۔ ہم تیری طرف رجوع ہوچکے۔ فرمایا کہ جو میرا عذاب ہے اسے تو جس پر چاہتا ہوں نازل کرتا ہوں اور جو میری رحمت ہے وہ ہر چیز کو شامل ہے۔ میں اس کو ان لوگوں کے لیے لکھ دوں گا جو پرہیزگاری کرتے اور زکوٰة دیتے اور ہماری آیتوں پر ایمان رکھتے ہیں

Commentary

Ma'arif-ul-Quran: The verse 156 contains the last portion of the prayer. It said: وَاكْتُبْ لَنَا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَ‌ةِ إِنَّا هُدْنَا إِلَيْكَ “ And write for us good in this world and in this world and in the Hereafter. We turn to you in repentance." Allah Almighty answered in response ...
Tafsir al-Jalalayn: And prescribe for us grant us in this world good and in the Hereafter good. We have turned repented to You’. He God says ‘My chastisement — I smite with it whom I will to chastise and My mercy embraces subsumes all things in this world and so I shall prescribe it in the Hereafter for those who are G...
Tafsir Ibn Kathir (English): Seventy Men from the Children of Israel go for the appointedMeeting Place that Allah designated, Allah later on destroys Them `Ali bin Abi Talhah reported that Ibn `Abbas commented; "Allah commanded Musa to choose seventy men. So he chose them and proceeded with them in order that they supplicate to...

وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ

Wa iz ta azzana Rabbuka la yab'asannna 'alaihim ilaa Yawmil Qiyaamati mai yasoomuhum sooo'al 'azaab; inna Rabbaka lasaree'ul 'iqaab; wa innahoo la Ghafoorur Raheem

And [mention] when your Lord declared that He would surely [continue to] send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

(اور اس وقت کو یاد کرو) جب تمہارے پروردگار نے (یہود کو) آگاہ کردیا تھا کہ وہ ان پر قیامت تک ایسے شخص کو مسلط رکھے گا جو انہیں بری بری تکلیفیں دیتا رہے۔ بےشک تمہارا پروردگار جلد عذاب کرنے والا ہے اور وہ بخشنے والا مہربان بھی ہے

Commentary

Ma'arif-ul-Quran: The first two verses (167 and 168) have referred to the two punishments given to the Israelites. Firstly, Allah will keep sending up to the Day of Doom, some individuals or groups of people who will punish and bring disgrace to them. In fact, this is what has been happening to them up to this day. T...
Tafsir al-Jalalayn: And when your Lord proclaimed made it known that He would send against them that is the Jews to the Day of Resurrection those who would inflict on them grievous torment through humiliation and the exacting of the jizya-tax from them. Thus God sent Solomon against them and after him Nebuchadnezzar wh...
Tafsir Ibn Kathir (English): Eternal Humiliation placed on the Jews تَأَذَّنَ (Ta'dhdhana) means `declared', according to Mujahid, or `ordained', according to others. This part of the Ayah indicates a vow, لَيَبْعَثَنَّ عَلَيْهِمْ (that He will keep on sending against them) against the Jews, إِلَى يَوْمِ الْقِيَـمَةِ مَن يَسُوم...

وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ

Wa maa kanal laahu liyu'az zibahum wa anta feehim; wa maa kaanal laahu mu'az zibahum wa hum yastaghfiroon

But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness.

اور خدا ایسا نہ تھا کہ جب تک تم ان میں سے تھے انہیں عذاب دیتا۔ اور ایسا نہ تھا کہ وہ بخششیں مانگیں اور انہیں عذاب دے

Commentary

Ma'arif-ul-Quran: The answer to this was given by the Qur'an itself. First, it was said: وَمَا كَانَ اللَّـهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ (And Allah is not to send punishment upon them while you are in their midst [ in Makkah ] - 33). The reason is that it is the customary practice of Allah Ta` ala with all bless...
Tafsir al-Jalalayn: God then says But God was not about to chastise them for what they requested while you were among them for when chastisement is sent down it is all-encompassing and no community was ever chastised except after its prophet and the believers had departed from it; nor was God about to chastise them whi...
Tafsir Ibn Kathir (English): The Quraysh claimed They can produce Something similar to the Qur'an Allah describes the disbelief, transgression, rebellion, as well as misguided statements that the pagans of Quraysh used to utter when they heard Allah's Ayat being recited to them, قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَـذ...

وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًا صَٰلِحًا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Wa aakharoona' tarafoo bizunoobihim khalatoo 'amalan saalihanw wa aakhara saiyi'an 'asal laahu ai yatooba 'alaihim; innal laaha Ghafoorur Raheem

And [there are] others who have acknowledged their sins. They had mixed a righteous deed with another that was bad. Perhaps Allah will turn to them in forgiveness. Indeed, Allah is Forgiving and Merciful.

اور کچھ اور لوگ ہیں کہ اپنے گناہوں کا (صاف) اقرار کرتے ہیں انہوں نے اچھے برے عملوں کو ملا جلا دیا تھا۔ قریب ہے کہ خدا ان پر مہربانی سے توجہ فرمائے۔ بےشک خدا بخشنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Commentary When Muslims were given a general call for Jihad at Tabuk, the weather was extremely hot. The journey was long and they were supposed to be up against the trained army of a big state, the first such episode in Islamic history. These were some of the causes why people split into different ...
Tafsir al-Jalalayn: And there are others ākharūn is the subject another folk who have confessed their sins for having stayed behind i‘tarafū bi-dhunūbihim is an adjectival qualification of it the subject and the predicate is the following khalatū ‘amalan sālihan they have mixed a righteous deed that is their former par...
Tafsir Ibn Kathir (English): Some Believers stayed away from Battle because They were Lazy After Allah explained the characteristics of the hypocrites who stayed away from battle because they sought to avoid it out of denial and doubt, He then mentioned the disobedient who stayed away from Jihad due to laziness and preferring c...

أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Alam ya'lamooo annnal laaha huwa yaqbalut tawbata 'an ibaadihee wa yaakhuzus sadaqaati wa annal laaha Huwat awwaabur Raheem

Do they not know that it is Allah who accepts repentance from His servants and receives charities and that it is Allah who is the Accepting of repentance, the Merciful?

کیا یہ لوگ نہیں جانتے کہ خدا ہی اپنے بندوں سے توبہ قبول فرماتا ہے اور صدقات (وخیرات) لیتا ہے اور بےشک خدا ہی توبہ قبول کرنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: The imperative: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً : "Take out of their wealth a Sadaqah (obligatory alms) " in the second verse (103) has its background. Some people, as mentioned a little earlier, had stayed back from the battle of Tabuk without a valid excuse. Then, out of remorse, they had tied th...
Tafsir al-Jalalayn: Do they not know that God is He Who accepts repentance from His servants and takes accepts the voluntary alms and that God is He Who is the Relenting to His servants by accepting their repentance and the Merciful? to them the interrogative is intended as an affirmative statement and is meant to inci...
Tafsir Ibn Kathir (English): The Command to collect the Zakah and Its Benefits Allah commanded His Messenger to take Sadaqah from the Muslims' money to purify and sanctify them with it. This Ayah is general, even though some said that it refers specifically to those who mixed good and evil deeds, who admitted to their errors. S...

وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Wa 'alas salaasatil lazeena khullifoo hattaaa izaa daaqat 'alaihimul ardu bimaa rahubat wa daaqat 'alaihim anfusuhum wa zannnooo al laa malja-a minal laahi illaaa ilaihi summa taaba 'alaihim liyatooboo; innal laaha Huwat Tawwaabur Raheem

And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness and their souls confined them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful.

اور ان تینوں پر بھی جن کا معاملہ ملتوی کیا گیا تھا۔ یہاں تک کہ جب اُنہیں زمین باوجود فراخی کے ان پر تنگ ہوگئی اور ان کے جانیں بھی ان پر دوبھر ہوگئیں۔ اور انہوں نے جان لیا کہ خدا (کے ہاتھ) سے خود اس کے سوا کوئی پناہ نہیں۔ پھر خدا نے ان پر مہربانی کی تاکہ توبہ کریں۔ بےشک خدا توبہ قبول کرنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Verse 118 begins with the words: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا (And [ He relented ] towards the three whose matter was deferred). Here, the word: خُلِّفُوا (khullifu) literally means ` those left behind.' It carries the sense of ` those the matter of whose repentance was deferred' - as op...
Tafsir al-Jalalayn: And He relented to the three who were left behind formerly denied His relenting to them for the same reason as those mentioned above when the earth was straitened for them for all its breadth that is despite its vastness so they could find no place wherein to feel secure and their souls that is thei...
Tafsir Ibn Kathir (English): The Three, Whose Decision was deferred by the Messenger of Allah ﷺ Imam Ahmad recorded that `Abdullah bin Ka`b bin Malik, who used to guide Ka`b after he became blind, said that he heard Ka`b bin Malik narrate his story when he did not join the battle of Tabuk with the Messenger of Allah ﷺ. Ka`b bin...

لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

Laqad jaaa'akum Rasoolum min anfusikum 'azeezun 'alaihi maa 'anittum hareesun 'alaikum bilmu'mineena ra'oofur raheem

There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.

(لوگو) تمہارے پاس تم ہی میں سے ایک پیغمبر آئے ہیں۔ تمہاری تکلیف ان کو گراں معلوم ہوتی ہے اور تمہاری بھلائی کے خواہش مند ہیں اور مومنوں پر نہایت شفقت کرنے والے (اور) مہربان ہیں

Commentary

Ma'arif-ul-Quran: Commentary These are the last verses of Surah At-Taubah where it has been declared that the Holy Prophet ﷺ is very kind and merciful for the entire creation of Allah, particularly so for Muslims. Then, in the last verse, he has been told that he should observe patience and trust Allah even if there ...
Tafsir al-Jalalayn: Verily there has come to you a messenger from among yourselves that is one of you — Muhammad (s) — for whom it is grievous hard that you should suffer that is your suffering your experiencing hardship and encountering harm is hard on him; who is full of concern for you that you should be rightly gui...
Tafsir Ibn Kathir (English): «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة» (I was sent with the easy Hanifiyah monotheism way.) An authenic Hadith mentions, «إِنَّ هَذَا الدِّينَ يُسْر» (Verily, this religion is easy) and its Law is all easy, lenient and perfect. It is easy for those whom Allah the Exalted makes it easy.) حَرِيصٌ عَل...

وَلَوْ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسْتِعْجَالَهُم بِٱلْخَيْرِ لَقُضِىَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

Wa law yu'aijilul laahu linnaasish sharras ti'jaalahum bilkhairi laqudiya ilaihim ajaluhum fanazarul lazeena laa yarjoona liqaaa'anna fee tughyaanihim ya'mahoon

And if Allah was to hasten for the people the evil [they invoke] as He hastens for them the good, their term would have been ended for them. But We leave the ones who do not expect the meeting with Us, in their transgression, wandering blindly

اور اگر خدا لوگوں کی برائی میں جلدی کرتا جس طرح وہ طلب خیر میں جلدی کرتے ہیں۔ تو ان کی (عمر کی) میعاد پوری ہوچکی ہوتی سو جن لوگوں کو ہم سے ملنے کی توقع نہیں انہیں ہم چھوڑے رکھتے ہیں کہ اپنی سرکشی میں بہکتے رہیں

Commentary

Ma'arif-ul-Quran: Commentary The first of the seven verses cited above relates to people who deny 'Akhirah (Hereafter, life to come). For this reason, when they are warned against the punishment of 'Akhirah, they mockingly say, ` if you are telling the truth, bring this punishment now' or say something like, ` why wo...
Tafsir al-Jalalayn: When the idolaters sought to hasten their chastisement the following was revealed And if God should hasten for mankind evil as they would hasten good their term of life would already have been concluded for them read as the passive with nominative ajaluhum sc. la-qudiya ajaluhum; or read as the acti...
Tafsir Ibn Kathir (English): Allah does not respond to the Requests for Evil like He does with the Requests for Good Allah tells us about His Forbearance and Benevolence with His servants. He does not respond to them when they pray with evil intentions against themselves, their wealth or their children during times of grief or ...

وَٱللَّهُ يَدْعُوٓا۟ إِلَىٰ دَارِ ٱلسَّلَٰمِ وَيَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Wallaahu yad'ooo ilaa daaris salaami wa yahdee mai yashaaa'u ilaa Siraatim Mustaqeem

And Allah invites to the Home of Peace and guides whom He wills to a straight path

اور خدا سلامتی کے گھر کی طرف بلاتا ہے۔ اور جس کو چاہتا ہے سیدھا راستہ دکھاتا ہے

Commentary

Ma'arif-ul-Quran: Commentary In the previous verse (24), the transitory nature of worldly life was likened to a field. Water came from the heavens and it became verdant with flowers and fruits and crops. Growers were happy to presume that this will take care of everything they needed. But, because of their acts of di...
Tafsir al-Jalalayn: And God summons to the Abode of Peace that is the Abode of security which is Paradise by summoning people to faith and He guides whomever He wills that he be guided to a straight path the religion of Islam.
Tafsir Ibn Kathir (English): The Parable of this Life Allah the Almighty has set an example of the similitude of the life of this world, its glitter and the swiftness of its passage, likening it to the plant and vegetation that Allah brings out from the earth. This plant grows from the water that comes down from the sky. These ...

يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى ٱلصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Yaaa aiyuhan naasu qad jaaa'atkum maw 'izatum mir Rabbikum wa shifaaa'ul limaa fis sudoori wa hudanw wa rahmatul lilmu'mineen

O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.

لوگو تمہارے پروردگار کی طرف سے نصیحت اور دلوں کی بیماریوں کی شفا۔ اور مومنوں کے لیے ہدایت اور رحمت آپہنچی ہے

Commentary

Ma'arif-ul-Quran: Commentary Previous verses described how astray the disbelievers and polytheists had gone and what punishments had become due against them in the Hereafter. Shown to them in the first two verses was the way out of their living in error and also the source through which they would find deliverance fr...
Tafsir al-Jalalayn: O people that is inhabitants of Mecca there has come to you an admonition from your Lord a Book which contains mention of that which is permissible for you and that which is enjoined on you and this Book is the Qur’ān; and a healing a cure for what is in the breasts of corrupt beliefs and uncertaint...
Tafsir Ibn Kathir (English): None can make Anything Lawful or Unlawful except Allah or Those Whom Allah has allowed to do so Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others said: "This Ayah was revealed to criticize the idolators for what they used to make lawful and unlawful. Like the Bahir...

قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

Qul bifadlil laahi wa birahmatihii fabizaalika falyaf rahoo huwa khairum mimmaa yajma'oon

Say, "In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate."

کہہ دو کہ (یہ کتاب) خدا کے فضل اور اس کی مہربانی سے (نازل ہوئی ہے) تو چاہیئے کہ لوگ اس سے خوش ہوں۔ یہ اس سے کہیں بہتر ہے جو وہ جمع کرتے ہیں

Commentary

Ma'arif-ul-Quran: 4. MERCY as in وَرَ‌حْمَةٌ (and mercy for the believers). In the second verse (58), it was said: قُلْ بِفَضْلِ اللَّـهِ وَبِرَ‌حْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ ﴿58﴾ (Say, "With the grace of Allah and with His mercy" - in these they should rejoice. It is far bette...
Tafsir al-Jalalayn: Say ‘In the bounty of God that is Islam and in His mercy the Qur’ān in that bounty and mercy let them rejoice it is better than what they hoard’ in this world read yajma‘ūn ‘they hoard’ and tajma‘ūn ‘you hoard’.
Tafsir Ibn Kathir (English): None can make Anything Lawful or Unlawful except Allah or Those Whom Allah has allowed to do so Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others said: "This Ayah was revealed to criticize the idolators for what they used to make lawful and unlawful. Like the Bahir...

وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَٰفِرِينَ

Wa najjinaa birahmatika minal qawmil kaafireen

And save us by Your mercy from the disbelieving people."

اور اپنی رحمت سے قوم کفار سے نجات بخش

Commentary

Ma'arif-ul-Quran: It was said in the last verse (64) that, for the friends of Allah, there is the good news in the worldly life and in the Hereafter. As for the good news of the Hereafter, it will come at the time of death when the spirit of the deceased will be taken to Allah. At that time, he will hear the good new...
Tafsir al-Jalalayn: and deliver us by Your mercy from the unbelieving folk’.
Tafsir Ibn Kathir (English): Musa encouraged His People to put Their Trust in Allah Allah told us that Musa said to the Children of Israel: يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ (O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.) Allah ...

فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

Falaw laa kaanat qaryatun aamanat fanafa'ahaaa eemaanuhaaa illaa qawma Yoonusa lammaaa aamanoo kashafnaa 'anhum 'azaabal khizyi fil hayaatid dunyaa wa matta'naahum ilaa heen

Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.

تو کوئی بستی ایسی کیوں نہ ہوئی کہ ایمان لاتی تو اس کا ایمان اسے نفع دیتا ہاں یونس کی قوم۔ جب ایمان لائی تو ہم نے دنیا کی زندگی میں ان سے ذلت کا عذاب دور کردیا اور ایک مدت تک (فوائد دنیاوی سے) ان کو بہرہ مند رکھا

Commentary

Ma'arif-ul-Quran: In the seventh verse (98), the heedless deniers of truth have been admonished for their failure to make the optimum use of the time of life allowed to them. There was still time for them to leave denial and contumacy. Otherwise, an ominous time was due to come when they will make Taubah but their Ta...
Tafsir al-Jalalayn: If only there had been one town — meaning its inhabitants — that believed before chastisement befell it and profited by its belief — except for the people of Jonah when they believed after seeing a portent of the chastisement for they did not wait to believe until it came to pass We removed from upo...
Tafsir Ibn Kathir (English): Belief at the Time of Punishment did not help except with the People of Yunus Allah asked, `did any town from the previous nations, believe in its entirety when they received the Messengers All of the Messengers that We sent before you, O Muhammad, were denied by their people or the majority of thei...

قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَءَاتَىٰنِى رَحْمَةً مِّنْ عِندِهِۦ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَٰرِهُونَ

Qaala yaa qawmi ara'aitum in kuntu 'alaa baiyinatim mir Rabbee wa aataanee rahmatam min 'indihee fa'um miyat 'alaikum anulzimuku moohaa wa antum lahaa kaarihoon

He said, "O my people have you considered: if I should be upon clear evidence from my Lord while He has given me mercy from Himself but it has been made unapparent to you, should we force it upon you while you are averse to it?

انہوں نے کہا کہ اے قوم! دیکھو تو اگر میں اپنے پروردگار کی طرف سے دلیل (روشن) رکھتا ہوں اور اس نے مجھے اپنے ہاں سے رحمت بخشی ہو جس کی حقیقت تم سے پوشیدہ رکھی گئی ہے۔ تو کیا ہم اس کے لیے تمہیں مجبور کرسکتے ہیں اور تم ہو کہ اس سے ناخوش ہو رہے ہو

Commentary

Ma'arif-ul-Quran: Some questions raised by the disbelievers appear in the third verse (27). Before we take these up, let us first look at the meanings of some of the words there. The word ملا : (mala) generally means a group. Some leading lexicographers say that a group of the chiefs of a people is called: ملا (mala'...
Tafsir al-Jalalayn: He said ‘O my people have you considered — inform me — if I am acting upon a clear proof a clear statement from my Lord and He has given me mercy — prophethood — from Him and it has been obscured concealed from you ‘amiyat ‘obscured’ a variant reading has the passive ‘ummiyat can we compel you to it...
Tafsir Ibn Kathir (English): The Response of Nuh Allah says, informing about the response of Nuh to his people, أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةٍ مِّن رَّبِّى (Tell me, if I have a clear proof from my Lord,) Bayyinah means certainty, a clear matter, and truthful prophethood. That is the greatest mercy from Allah upon him (...

وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُودًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَنَجَّيْنَٰهُم مِّنْ عَذَابٍ غَلِيظٍ

Wa lammaa jaaa'a amrunaa najainaa Hoodanw wallazeena aamanoo ma'ahoo birahmatim minnaa wa najainaahum min 'azaabin ghaleez

And when Our command came, We saved Hud and those who believed with him, by mercy from Us; and We saved them from a harsh punishment.

اور جب ہمارا حکم عذاب آپہنچا تو ہم نے ہود کو اور جو لوگ ان کے ساتھ ایمان لائے تھے ان کو اپنی مہربانی سے بچا لیا۔ اور ان کو عذاب شدید سے نجات دی

Commentary

Ma'arif-ul-Quran: After that, the next eight verses (61-68) carry the story of Sayyidna Salih peace be upon him. He was sent to the people of Thamud, another branch of the tribe of ` Ad. He too invited his people to believe in Tauhid, the Oneness of Allah. As customary, his people belied him and insisted that he must...
Tafsir al-Jalalayn: And when Our command Our chastisement came to pass We delivered Hūd and those who believed with him by a mercy by guidance from Us and We delivered them from a harsh a severe chastisement.
Tafsir Ibn Kathir (English): وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ (My Lord will make another people succeed you, ) This refers to a group of people who will worship Allah alone, without associating anything with Him. This also implies that the polytheists do not bother Allah and they do not harm Him in the least with their ...

فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَٰلِحًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْىِ يَوْمِئِذٍ إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ

Falammaa jaaa'a amrunaa najjainaa Saalihanw wal lazeena aamanoo ma'ahoo birahmatim minnaa wa min khizyi Yawmi'iz inna Rabbaka Huwal Qawiyyul 'Azeez

So when Our command came, We saved Salih and those who believed with him, by mercy from Us, and [saved them] from the disgrace of that day. Indeed, it is your Lord who is the Powerful, the Exalted in Might.

جب ہمارا حکم آگیا تو ہم نے صالح کو اور جو لوگ ان کے ساتھ ایمان لائے تھے ان کو اپنی مہربانی سے بچالیا۔ اور اس دن کی رسوائی سے (محفوظ رکھا) ۔ بےشک تمہارا پروردگار طاقتور اور زبردست ہے

Commentary

Ma'arif-ul-Quran: In verse 65, it was said: تَمَتَّعُوا فِي دَارِ‌كُمْ ثَلَاثَةَ أَيَّامٍ "Enjoy yourselves in your homes for three days [ only ]." That is, when these people killed the she-camel associated with the miracle in flagrant contravention of the Di-vine command, then, something serious happened. As warned ...
Tafsir al-Jalalayn: So when Our command came for their destruction We delivered Sālih and those who believed with him they numbered 4000 by a mercy from Us and We delivered them from the ignominy of that day read yawmi’idhin if understood as declinable or read yawma’idhin on the basis of it yawm ‘day’ being annexed to ...
Tafsir Ibn Kathir (English): The Conversation between Salih and the People of Thamud Allah, the Exalted, mentions what transpired in the discussion between Salih and his people. Allah informs of their ignorance and obstinacy in their statement, قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَـذَا (You have been among us as a figure of go...

قَالُوٓا۟ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ رَحْمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ إِنَّهُۥ حَمِيدٌ مَّجِيدٌ

Qaalooo ata'jabeena min amril laahi rahmatul laahi wa barakaatuho 'alaikum Ahlal Bayt; innahoo Hameedum Majeed

They said, "Are you amazed at the decree of Allah? May the mercy of Allah and His blessings be upon you, people of the house. Indeed, He is Praiseworthy and Honorable."

انہوں نے کہا کیا تم خدا کی قدرت سے تعجب کرتی ہو؟ اے اہل بیت تم پر خدا کی رحمت اور اس کی برکتیں ہیں۔ وہ سزاوار تعریف اور بزرگوار ہے

Commentary

Ma'arif-ul-Quran: In verse 70, it was said: فَلَمَّا رَ‌أَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَ‌هُمْ (So, when he noticed their hands not reaching for it, he found them strange and felt a bit of fright from them). From here we learn that there are rules of etiquette for guests as well. A guest should accept what...
Tafsir al-Jalalayn: They said ‘Are you astonished by God’s command? by His power? The mercy of God and His blessings be upon you O people of the House! the House of Abraham. Truly He is Praised Glorious!’ Generous.
Tafsir Ibn Kathir (English): The Coming of the Angels to Ibrahim and Their Glad Tidings to Him of Ishaq and Ya`qub Allah, the Exalted, says, وَلَقَدْ جَآءَتْ رُسُلُنَآ (And verily, there came Our messengers) The word "messengers" here means angels. إِبْرَهِيمَ بِالْبُشْرَى (to Ibrahim with the glad tidings.) It has been said th...

وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَٰرِهِمْ جَٰثِمِينَ

Wa lammaa jaaa'a amrunaa najjainaa shu'aibanw wal lazeena aamanoo ma'ahoo birahmatim minnaa wa akhazatil lazeena zalamus saihatu fa asbahoo fee diyaarihim jaasimeen

And when Our command came, We saved Shu'ayb and those who believed with him, by mercy from Us. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone

اور جب ہمارا حکم آپہنچا تو ہم نے شعیب کو اور جو لوگ ان کے ساتھ ایمان لائے تھے ان کو تو اپنی رحمت سے بچا لیا۔ اور جو لوگ ظالم تھے، ان کو چنگھاڑ نے آدبوچا تو وہ اپنے گھروں میں اوندھے پڑے رہ گئے

Commentary

Ma'arif-ul-Quran: After having given this good counsel to them, he warned them of the punishment of Allah Ta` ala. He said: وَيَا قَوْمِ لَا يَجْرِ‌مَنَّكُمْ شِقَاقِي أَن يُصِيبَكُم مِّثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ And 0 my people, let not y...
Tafsir al-Jalalayn: And when Our command came for their destruction We delivered Shu‘ayb and those who believed with him by a mercy from Us; and the Cry seized those who were evildoers — Gabriel cried at them — and they ended up lying lifeless prostrate in their habitations keeled over on their knees dead
Tafsir Ibn Kathir (English): Shu` ayb's threatening of His People When the Prophet of Allah,Shu` ayb, despaired of their response to him, he said, "O mypeople اعْمَلُواْ عَلَى مَكَانَتِكُمْ (Act according to your ability,) This means, "Act according to your current ways." This is actually a severe threat. إِنِّى عَـمِلٌ (I am a...

إِلَّا مَن رَّحِمَ رَبُّكَ وَلِذَٰلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ

Illaa mar rahima Rabbuk; wa lizaalika khalaqahum; wa tammat Kalimatu Rabbika la amla'ana Jahannama minal jinnati wannnaasi ajma'een

Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and men all together."

مگر جن پر تمہارا پروردگار رحم کرے۔ اور اسی لیے اس نے ان کو پیدا کیا ہے اور تمہارے پروردگار کا قول پورا ہوگیا کہ میں دوزخ کو جنوں اور انسانوں سب سے بھر دوں گا

Commentary

Ma'arif-ul-Quran: Difference: Blameworthy and Praiseworthy When it was said in the fifth verse (118) - ` had your Lord willed, He would have made all the people a single community' - the sense is that had it been the will of Allah, He would have made all human beings accept Islam by force. All of them would have then...
Tafsir al-Jalalayn: except those on whom your Lord has mercy those for whom He desires good and so they do not differ in it — and that is why He created them that is He created those of difference for that in other words so that they should differ and those deserving mercy for that in other words so that they should re...
Tafsir Ibn Kathir (English): Allah has not made Faith universally accepted Allah, the Exalted, informs that He is able to make all of mankind one nation upon belief, or disbelief. This is just as He said, وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا (And had your Lord willed, those on earth would have believ...

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

Wa kazaalika makkannaa li Yoosufa fil ardi yatabawwa'u minhaa haisu yashaaaa'; nuseebu birahmatinaa man nashaaa'u wa laa nudee'u ajral muhsineen

And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.

اس طرح ہم نے یوسف کو ملک (مصر) میں جگہ دی اور وہ اس ملک میں جہاں چاہتے تھے رہتے تھے۔ ہم اپنی رحمت جس پر چاہتے ہیں کرتے ہیں اور نیکوکاروں کے اجر کو ضائع نہیں کرتے

Commentary

Ma'arif-ul-Quran: The Objective of Sayyidna Yusuf (علیہ السلام) was to Establish the Din of Allah. Said in verse 55 was: وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْ‌ضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۚ نُصِيبُ بِرَ‌حْمَتِنَا مَن نَّشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ‌ الْمُحْسِنِينَ And thus We gave Yusuf (علیہ السلام) p...
Tafsir al-Jalalayn: Thus in the same way that We were graceful towards Him by delivering him from prison We established Joseph in the land the land of Egypt that he may settle in it wherever he wished after having suffered hardship and imprisonment. According to the story the king crowned him gave him a signet-ring to ...
Tafsir Ibn Kathir (English): Yusuf's Reign in Egypt Allah said next, وَكَذلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ (Thus did We give full authority to Yusuf in the land), in Egypt, يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ (to take possession therein, when or where he likes.) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that this ...

قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ فَٱللَّهُ خَيْرٌ حَٰفِظًا وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

Qaala hal aamanukum 'alihi illaa kamaa amintukum 'alaaa akheehimin qabl; fal laahu khairun haafizanw wa Huwa arhamur Raahimeen

He said, "Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful."

(یعقوب نے) کہا کہ میں اس کے بارے میں تمہارا اعتبار نہیں کرتا مگر ویسا ہی جیسا اس کے بھائی کے بارے میں کیا تھا۔ سو خدا ہی بہتر نگہبان ہے۔ اور وہ سب سے زیادہ رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: Therefore, he said: فَاللَّـهُ خَيْرٌ‌ حَافِظًا (Well, Allah is the best guardian - 64), that is, he had already seen the outcome of their guardianship earlier, now he was placing his trust in Allah Ta` ala alone as his guardian. Then, he added: وَهُوَ أَرْ‌حَمُ الرَّ‌احِمِينَ (and He is the most me...
Tafsir al-Jalalayn: He said ‘Should I — I will only — trust you with him like I trusted you with his brother Joseph before? despite the fact that you have done to him what you have done? Yet God is best at guarding hifzan a variant reading has hāfizan ‘a guardian’ as a specification similar to when they say li’Llāhi da...
Tafsir Ibn Kathir (English): Yusuf's Brothers ask Ya`qub's Permission to send Their Brother Binyamin with Them to Egypt Allah says that when they went back to their father, قَالُواْ يأَبَانَا مُنِعَ مِنَّا الْكَيْلُ (they said: "O our father! No more measure of grain shall we get...") `after this time, unless you send our broth...

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ يَغْفِرُ ٱللَّهُ لَكُمْ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

Qaala laa tasreeba 'alaikumul yawma yaghfirul laahu lakum wa Huwa arhamur raahimeen

He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful."

(یوسف نے) کہا کہ آج کے دن سے تم پر کچھ عتاب (وملامت) نہیں ہے۔ خدا تم کو معاف کرے۔ اور وہ بہت رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: لَا تَثْرِ‌يبَ عَلَيْكُمُ (No reproach upon you), that is, ` not to say much about taking a revenge of your injustices against me, on this day, I would not even blame you for it.' This much was the good news of forgiveness from his side which he let them hear. Then, he prayed for them before Allah T...
Tafsir al-Jalalayn: He said ‘There shall be no reproach no blame on you this day — he specifically mentions this day because it was the day when they expected to be reproached although any other day would have been more appropriate for them to be reproached on. God will forgive you and He is the Most Merciful of the me...
Tafsir Ibn Kathir (English): Yusuf reveals His True Identity to His Brothers and forgives Them Allah says, when Yusuf's brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father's grief for losing his two children...

لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌ لِّأُو۟لِى ٱلْأَلْبَٰبِ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

Laqad kaana fee qasasihim 'ibratul li ulil albaa; maa kaana hadeesany yuftaraa wa laakin tasdeeqal lazee baina yadihi wa tafseela kulli shai'inw wa hudanw wa rahmatal liqawminy yu'minoon

There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.

ان کے قصے میں عقلمندوں کے لیے عبرت ہے۔ یہ (قرآن) ایسی بات نہیں ہے جو (اپنے دل سے) بنائی گئی ہو بلکہ جو (کتابیں) اس سے پہلے نازل ہوئی ہیں ان کی تصدیق (کرنے والا) ہے اور مومنوں کے لیے ہدایت اور رحمت ہے

Commentary

Ma'arif-ul-Quran: In the opening statement of the last verse of the Surah, it was said: لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَ‌ةٌ لِّأُولِي الْأَلْبَابِ Surely, in the narratives of these, there is lesson for the people of understanding - 111. This statement may be pointing to the stories of all prophets (علیہم السلام) i...
Tafsir al-Jalalayn: Verily there is in their stories that is the messengers’ stories a lesson for people of pith possessors of intellect. It this Qur’ān is not a fabricated an invented discourse but it is a confirmation of what was revealed before it of scriptures and a detailing an elucidation of everything that one n...
Tafsir Ibn Kathir (English): A Lesson for Men Who have Understanding Allah states here that the stories of the Messengers and their nations and how we saved the believers and destroyed the disbelievers are, عِبْرَةٌ لاوْلِى الأَلْبَـبِ (a lesson for men of understanding), who have sound minds, مَا كَانَ حَدِيثًا يُفْتَرَى (It i...

نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ

Nabbi' 'ibaadeee annneee anal Ghafoorur Raheem

[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful.

(اے پیغمبر) میرے بندوں کو بتادو کہ میں بڑا بخشنے والا (اور) مہربان ہوں

Commentary

Ma'arif-ul-Quran: From verse 48: لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَ‌جِينَ (No weariness shall touch them therein nor will they be expelled from there), we learn about two features of Jannah: (1) No one shall ever feel tired or weak. This is contrary to what happens in our mortal world where har...
Tafsir al-Jalalayn: Tell inform O Muhammad (s) My servants that verily I am the Forgiving of believers the Merciful to them
Tafsir Ibn Kathir (English): Description of the People of Paradise Since Allah mentioned the condition of the people of Hell, He followed that by mentioning the people of Paradise. He tells us that they will dwell in Gardens and water springs. ادْخُلُوهَا بِسَلَـمٍ (Enter it in peace) meaning free of all problems. ءَامِنِينَ (a...

قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ

Qaala wa mai yaqnatu mir rahmati Rabbiheee illad daaaloon

He said, "And who despairs of the mercy of his Lord except for those astray?"

(ابراہیم نے) کہا کہ خدا کی رحمت سے (میں مایوس کیوں ہونے لگا اس سے) مایوس ہونا گمراہوں کا کام ہے

Commentary

Ma'arif-ul-Quran: From verse 48: لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَ‌جِينَ (No weariness shall touch them therein nor will they be expelled from there), we learn about two features of Jannah: (1) No one shall ever feel tired or weak. This is contrary to what happens in our mortal world where har...
Tafsir al-Jalalayn: He said ‘And who — in other words no one — despairs read yaqnitu or yaqnatu of the mercy of his Lord save those who are astray?’ save disbelievers.
Tafsir Ibn Kathir (English): The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: `Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُواْ عَلَيْهِ فَقَالُواْ سَلامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "I...

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا۟ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ

Wa tahmilu asqaalakum ilaa baladil lam takoonoo baaligheehi illaa bishiqqil anfus; inna Rabbakum la Ra'oofur Raheem

And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful.

اور (دور دراز) شہروں میں جہاں تم زحمتِ شاقّہ کے بغیر پہنچ نہیں سکتے وہ تمہارے بوجھ اٹھا کر لے جاتے ہیں۔ کچھ شک نہیں کہ تمہارا پروردگار نہایت شفقت والا اور مہربان ہے

Commentary

Ma'arif-ul-Quran: After human beings, mentioned there was the creation of things which were made specially for their benefit. Since the first addressees of the Qur'an were Arabs and their economic life depended on domestic cattle like camels, cows and goats, therefore, these were taken up first: وَالْأَنْعَامَ خَلَقَ...
Tafsir al-Jalalayn: And they bear your burdens your baggage to a land which you could not reach without being on camel-back save with great trouble to yourselves save by straining them. Indeed your Lord is Gentle Merciful to you in having created these for you.
Tafsir Ibn Kathir (English): The Cattle are part of the Creation of Allah and a Blessing from Him Allah reminds His servants of the blessing in His creation of An`am, this term includes camels, cows and sheep, as was explained in detail in Surat Al-An`am where the "eight pairs" are mentioned. The blessings include the benefits ...

وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ

Wa law yu'aakhizul laahun naasa bizulminhim maa taraka 'alaihaa min daaabbatinw wa laakiny yu'akhkhiruhum ilaaa ajalim musamman fa izaa jaaa'a ajaluhum laa yastaakhiroona saa'atanw wa laa yastaqdimoon

And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature, but He defers them for a specified term. And when their term has come, they will not remain behind an hour, nor will they precede [it].

اور اگر خدا لوگوں کو ان کے ظلم کے سبب پکڑنے لگے تو ایک جاندار کو زمین پر نہ چھوڑے لیکن ان کو ایک وقت مقرر تک مہلت دیئے جاتا ہے۔ جب وہ وقت آجاتا ہے تو ایک گھڑی نہ پیچھے رہ سکتے ہیں نہ آگے بڑھ سکتے ہیں

Commentary

Ma'arif-ul-Quran: Also at the end of the third verse (60), in: وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the Mighty, the Wise), there is a hint that taking the birth of a baby girl to be nuisance and disgrace, and hiding from people because of it, amount to challenging Divine wisdom - as the creation of male and female...
Tafsir al-Jalalayn: And if God were to take mankind to task for their wrongdoing wrongdoing through acts of disobedience He would not leave upon it that is upon the earth any living being any single living thing moving upon it; but He gives them respite until an appointed term; and when their term comes they will not d...
Tafsir Ibn Kathir (English): Allah does not immediately punish for Disobedience Allah tells us about His patience with His creatures, even though they do wrong. If He were to punish them for what they have done, there would be no living creature left on the face of the earth, i.e., He would have destroyed every animal on earth ...

وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

Wa maaa anzalnaa 'alaikal Kitaaba illaa litubaiyina lahumul lazikh talafoo feehi wa hudanw wa rahmatal liqawminy yu'minoon

And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe.

اور ہم نے جو تم پر کتاب نازل کی ہے تو اس کے لیے جس امر میں ان لوگوں کو اختلاف ہے تم اس کا فیصلہ کردو۔ اور (یہ) مومنوں کے لیے ہدایت اور رحمت ہے

Commentary

Ma'arif-ul-Quran: Also at the end of the third verse (60), in: وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the Mighty, the Wise), there is a hint that taking the birth of a baby girl to be nuisance and disgrace, and hiding from people because of it, amount to challenging Divine wisdom - as the creation of male and female...
Tafsir al-Jalalayn: And We have not revealed to you O Muhammad (s) the Book the Qur’ān except for the purpose that you may make clear to them to mankind that wherein they differ in the matter of religion and as a guidance wa-hudan is a supplement to wa-li-tubayyina ‘and that you may make clear’ and as a mercy for a peo...
Tafsir Ibn Kathir (English): Finding Consolation in the Reminder of Those Who came before Allah says, `He sent Messengers to the nations of the past, and they were rejected. You, O Muhammad, have an example in your brothers among the Messengers, so do not be distressed by your people's rejection. As for the idolators' rejection...

عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَٰفِرِينَ حَصِيرًا

'Asaa rabbukum anyyarhamakum; wa in 'uttum 'udnaa; wa ja'alnaa jahannama lilkaafireena haseera

[Then Allah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."

امید ہے کہ تمہارا پروردگار تم پر رحم کرے، اور اگر تم پھر وہی (حرکتیں) کرو گے تو ہم بھی (وہی پہلا سلوک) کریں گے اور ہم نے جہنم کو کافروں کے لئے قید خانہ بنا رکھا ہے

Commentary

Ma'arif-ul-Quran: After having mentioned these two events, Allah Ta’ ala declared His Law in such matters by saying: إِنْ عُدتُّمْ عُدْنَا (If you do this again, We shall do that again - 8). This law which means - if you return to disobedience and contumacy, We shall, once again, make a similar penalty and punishment...
Tafsir al-Jalalayn: And We said in the Scripture It may be that your Lord will have mercy upon you after the second time if you were to repent; but if you revert to working corruption We too will revert to punishment. And assuredly they did revert by denying the Prophet s and so he was given power over them through the...
Tafsir Ibn Kathir (English): It was mentioned in the Tawrah that the Jews would spread Mischief twice Allah tells us that He made a declaration to the Children of Israel in the Scripture, meaning that He had already told them in the Book which He revealed to them, that they would cause mischief on the earth twice, and would bec...

وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا

Wakhfid lahumaa janaahaz zulli minar rahmati wa qur Rabbir hamhumaa kamaa rabbayaanee sagheera

And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."

اور عجزو نیاز سے ان کے آگے جھکے رہو اور ان کے حق میں دعا کرو کہ اے پروردگار جیسا انہوں نے مجھے بچپن میں (شفقت سے) پرورش کیا ہے تو بھی اُن (کے حال) پر رحمت فرما

Commentary

Ma'arif-ul-Quran: 4. Submit yourself before them in humility out of compassion - (وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّ‌حْمَةِ ). This is the fourth instruction. The word: جناح (janah) in the text literally means 'wings' or 'sides of arms' lending the sense that one should stand in a stance of submission and...
Tafsir al-Jalalayn: And lower to them the wing of humility show them your submissive side out of mercy that is on account of your affection for them and say ‘My Lord have mercy on them just as they had mercy on me when they reared me when I was little’.
Tafsir Ibn Kathir (English): The Command to Worship Allah Alone and to be Dutiful to One's Parents Allah commands us to worship Him alone, with no partner or associate. The word Qada normally having the meaning of decree here means "commanded". Mujahid said that وَقُضِىَ (And He has Qada) means enjoined. This is also how Ubayy ...

رَّبُّكُمْ أَعْلَمُ بِكُمْ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ وَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ وَكِيلًا

Rabbukum a'lamu bikum iny yashaaa yarhamkum aw iny yashaa yu'azzibkum; wa maaa arsalnaaka 'alaihim wakeelaa

Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muhammad], over them as a manager.

تمہارا پروردگار تم سے خوب واقف ہے۔ اگر چاہے تو تم پر رحم کرے یا اگر چاہے تو تمہیں عذاب دے۔ اور ہم نے تم کو ان پر داروغہ (بنا کر) نہیں بھیجا

Commentary

Ma'arif-ul-Quran: Commentary Using foul or harsh language is not correct, even against infidels The first verse (53) prohibits Muslims from talking harshly to disbelievers. It means that a hard line should not be taken unnecessarily, and should there be the need, even killing would be in order - as succinctly put in ...
Tafsir al-Jalalayn: Your Lord knows you best. If He will He will have mercy on you by way of granting you repentance and faith or if He will for you to be chastised He will chastise you by having you die in disbelief. And We did not send you to be a guardian over them and so compel them to embrace faith — this was reve...
Tafsir Ibn Kathir (English): رَّبُّكُمْ أَعْلَمُ بِكُمْ (Your Lord knows you best;) O mankind, meaning, He knows best who among you deserves to be guided and who does not deserve to be guided. إِن يَشَأْ يَرْحَمْكُمْ (if He wills, He will have mercy on you,) by helping you to obey Him and turn to Him. أَوْ إِن يَشَأْ يُعَذِّبْك...

أُو۟لَٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

Ulaaa'ikal lazeena yad'oona yabtaghoona ilaa Rabbihimul waseelata ayyuhum aqrabu wa yarjoona rahmatahoo wa yakhaafoona 'azaabah; inna 'azaaba rabbika kaana mahzooraa

Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.

یہ لوگ جن کو (خدا کے سوا) پکارتے ہیں وہ خود اپنے پروردگار کے ہاں ذریعہ (تقرب) تلاش کرتے رہتے ہیں کہ کون ان میں (خدا کا) زیادہ مقرب ہوتا ہے اور اس کی رحمت کے امیدوار رہتے ہیں اور اس کے عذاب سے خوف رکھتے ہیں۔ بےشک تمہارے پروردگار کا عذاب ڈرنے کی چیز ہے

Commentary

Ma'arif-ul-Quran: Commentary The word 'al-wasilah' in: يَبْتَغُونَ إِلَىٰ رَ‌بِّهِمُ الْوَسِيلَةَ (seek the means of close ness to their Lord - 57) conveys the sense of that which is used as a means of reaching someone. As for reaching Allah, the wasilah or means is to always keep the pleasure of Allah in sight when ...
Tafsir al-Jalalayn: Those whom they call gods they themselves seek a means to their Lord they seek nearness by way of obedience which of them ayyuhum substitutes for the third person indicator wāw of the verb yabtaghūna ‘they seek’ in other words even he seeks it this nearness the one who is nearer to Him so how much m...
Tafsir Ibn Kathir (English): The gods of the Idolators can neither benefit nor harm; rather they themselves seek to draw close to Allah Allah says: قُلْ (Say) O Muhammad to these idolators who worship things other than Allah, ادْعُواْ الَّذِينَ زَعَمْتُم مِّن دُونِهِ (Call upon those - besides Him whom you pretend.) such as ido...

رَّبُّكُمُ ٱلَّذِى يُزْجِى لَكُمُ ٱلْفُلْكَ فِى ٱلْبَحْرِ لِتَبْتَغُوا۟ مِن فَضْلِهِۦٓ إِنَّهُۥ كَانَ بِكُمْ رَحِيمًا

Rabbukumul lazee yuzjee lakumul fulka fil bahri litabtaghoo min fadlih; innahoo kaana bikum Raheemaa

It is your Lord who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful.

تمہارا پروردگار وہ ہے جو تمہارے لئے دریا میں کشتیاں چلاتا ہے تاکہ تم اس کے فضل سے (روزی) تلاش کرو۔ بےشک وہ تم پر مہربان ہے

Commentary

Ma'arif-ul-Quran: (2) Secondly, he had said if he was given respite till the day of Qiyamah, he will mislead the entire progeny of 'Adam, except a few of them. That Allah Ta’ ala has elected to answer in the later verses. He said that the Shaitan will have no control over His sincere servants even if he were to rall...
Tafsir al-Jalalayn: Your Lord is He Who drives for you the ships upon the sea that you may seek of His bounty exalted be He through engaging in commerce. Truly He is ever Merciful towards you by disposing these ships for you.
Tafsir Ibn Kathir (English): Ships are a Sign of the Mercy of Allah Allah tells us of His kindness towards His servants by subjugating for them ships on the sea. He makes it easy for them to use ships to serve their interests, seeking His bounty through trade between one region and another. He says: إِنَّهُ كَانَ بِكُمْ رَحِيمً...

وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًا

Wa nunazzilu minal quraani maa huwa shifaaa'unw wa rahmatul lilmu;mineena wa laa yazeeduz zaalimeena illaa khasaaraa

And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.

اور ہم قرآن (کے ذریعے) سے وہ چیز نازل کرتے ہیں جو مومنوں کے لئے شفا اور رحمت ہے اور ظالموں کے حق میں تو اس سے نقصان ہی بڑھتا ہے

Commentary

Ma'arif-ul-Quran: We can now move to the last verse (82) cited above: وَنُنَزِّلُ مِنَ الْقُرْ‌آنِ مَا هُوَ شِفَاءٌ (And We reveal the Qur'an which is a cure). That the Holy Qur'an cures hearts and delivers people from shirk and kufr, low morals and spiritual ailments is no secret. The entire Muslim ummah agrees with...
Tafsir al-Jalalayn: And We reveal of min here is explicative the Qur’ān that which is a cure from error and a mercy for believers thereby; though it only increases the evildoers the disbelievers in loss because of their disbelief in it.
Tafsir Ibn Kathir (English): The Qur'an is a Cure and a Mercy Allah tells us that His Book, which He has revealed to His Messenger Muhammad ﷺ, the Qur'an to which falsehood cannot come, from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise, is a cure and a mercy for the believers, meaning that it ...

إِلَّا رَحْمَةً مِّن رَّبِّكَ إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًا

Illaa rahmatam mir Rabbik; inna fadlahoo kaana 'alaika kabeeraa

Except [We have left it with you] as a mercy from your Lord. Indeed, His favor upon you has ever been great.

مگر (اس کا قائم رہنا) تمہارے پروردگار کی رحمت ہے۔ کچھ شک نہیں کہ تم پر اس کا بڑا فضل ہے

Commentary

Ma'arif-ul-Quran: We can now move to verse 86: وَلَئِن شِئْنَا لَنَذْهَبَنَّ (And if We so will, We will surely take away...). It will be recollected that, in the previous verse (85), by giving an answer to the question about Ruh as true to the measure of its necessity, the underlying effort to find out the reality o...
Tafsir al-Jalalayn: it is only — but We have let it remain — as a mercy from your Lord. Truly His favour to you is ever great tremendous for He has revealed to you and granted you the praiseworthy station as well as other kinds of merit.
Tafsir Ibn Kathir (English): If Allah willed, He could take away the Qur'an Allah mentions the blessing and great bounty that He has bestowed upon His servant and Messenger Muhammad by revealing to Him the Noble Qur'an to which falsehood cannot come, from before it or behind it, (it is) sent down by the All-Wise, Worthy of all ...

قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ وَكَانَ ٱلْإِنسَٰنُ قَتُورًا

Qul law antum tamlikoona khazaaa'ina rahmati Rabbeee izal la amsaktum khash yatal infaaq; wa kaanal insaanu qatooraa

Say [to them], "If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been stingy.

کہہ دو کہ اگر میرے پروردگار کی رحمت کے خزانے تمہارے ہاتھ میں ہوتے تو تم خرچ ہوجانے کے خوف سے (ان کو) بند رکھتے۔ اور انسان دل کا بہت تنگ ہے

Commentary

Ma'arif-ul-Quran: Commentary The truth of the matter about what has been said in the last verse (100) is that the treasures of the mercy of Allah are limit-less and end-less. They are never going to end, but man is by nature narrow-minded, short on courage. When it comes to giving, he is not motivated enough to share...
Tafsir al-Jalalayn: Say to them ‘If you possessed the treasuries of my Lord’s mercy those treasuries of provision and rain you would surely withhold them you would stint for fear of spending fearing that they would be depleted if one spent from them and that you would then become impoverished; and man is ever niggardly...
Tafsir Ibn Kathir (English): Holding back is Part of Man's Nature Allah says to His Messenger : "Tell them, O Muhammad, even if you had authority over the treasures of Allah, you would refrain from spending for fear of exhausting it." Ibn `Abbas and Qatadah said, "This means for fear of poverty," lest it run out, despite the fa...

أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا

Ammas safeenatu fakaanat limasaakeena ya'maloona fil bahri fa arattu an a'eebahaa wa kaana waraaa' ahum malikuny yaakhuzu kulla safeenatin ghasbaa

As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.

(کہ وہ جو) کشتی (تھی) غریب لوگوں کی تھی جو دریا میں محنت (کرکے یعنی کشتیاں چلا کر گذارہ) کرتے تھے۔ اور ان کے سامنے (کی طرف) ایک بادشاہ تھا جو ہر ایک کشتی کو زبردستی چھین لیتا تھا تو میں نے چاہا کہ اسے عیب دار کردوں (تاکہ وہ اسے غصب نہ کرسکے)

Commentary

Ma'arif-ul-Quran: Commentary In the first verse, it was said: أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ (As for the boat, it belonged to some poor people - 79). About the poor people to whom this boat belonged, it has been reported from Sayyidna Ka'b al-Ahbar ؓ that they were ten brothers. Five of them were handicap...
Tafsir al-Jalalayn: As for the ship it belonged to poor people ten in number who earned a living on the sea with it leasing it to others as a way of gaining a living; and I wanted to make it defective for behind them whenever they returned — or meaning before them now — was a king a disbeliever seizing every ship that ...
Tafsir Ibn Kathir (English): Interpretations of why the Ship was damaged This is an explanation of what Musa found so hard to understand, and the appearence of which he condemed. Allah showed Al-Khidr the hidden reasons, so he said, "I damaged the ship to make it faulty, because they used to pass by a king who was one of the op...

فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا

Faradnaa any yubdila humaa Rabbuhumaa khairam minhu zakaatanw wa aqraba ruhmaa

So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.

تو ہم نے چاہا کہ ان کا پروردگار اس کی جگہ ان کو اور (بچّہ) عطا فرمائے جو پاک طینتی میں اور محبت میں اس سے بہتر ہو

Commentary

Ma'arif-ul-Quran: In verse 81, it was said: فَأَرَ‌دْنَا أَن يُبْدِلَهُمَا رَ‌بُّهُمَا خَيْرً‌ا مِّنْهُ زَكَاةً وَأَقْرَ‌بَ رُ‌حْمًا " We, therefore, wished that their Lord would replace him with someone better than him in piety [ having good deeds and morals ] and more akin to affection [ fulfilling due rights of th...
Tafsir al-Jalalayn: So We desired that their Lord should give them in exchange read yubaddilahumā or yubdilahumā one better than him in purity that is in righteousness and God-fearing and closer than him to mercy read ruhman or ruhuman in other words it is to be understood as rahmatan ‘by way of mercy’ namely closer to...
Tafsir Ibn Kathir (English): Interpretation of why the Boy was killed Ibn `Abbas narrated from Ubayy bin Ka`b that the Prophet said: «الْغُلَامُ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ يَوْمَ طُبِعَ كَافِرًا» (The boy Al-Khidr killed was destined to be a disbeliever from the day he was created.) It was recorded by Ibn Jarir from Ibn ...

وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

Wa ammal jidaaru fakaana lighulaamaini yateemaini fil madeenati wa kaana tahtahoo kanzul lahumaa wa kaana aboohumaa saalihan fa araada Rabbuka any yablughaaa ashuddahumaa wa yastakhrijaa kanzahumaa rahmatam mir Rabbik; wa maa fa'altuhoo 'an amree; zaalika taaweelu maa lam tasti' 'alaihi sabra

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."

اور وہ جو دیوار تھی سو وہ دو یتیم لڑکوں کی تھی (جو) شہر میں (رہتے تھے) اور اس کے نیچے ان کا خزانہ (مدفون) تھا اور ان کا باپ ایک نیک بخت آدمی تھا۔ تو تمہارے پروردگار نے چاہا کہ وہ اپنی جوانی کو پہنچ جائیں اور (پھر) اپنا خزانہ نکالیں۔ یہ تمہارے پروردگار کی مہربانی ہے۔ اور یہ کام میں نے اپنی طرف سے نہیں کئے۔ یہ ان باتوں کا راز ہے جن پر تم صبر نہ کرسکے

Commentary

Ma'arif-ul-Quran: About the statement: وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا (and there was beneath it a treasure for them - 82), Sayyidna Abu al-Dard' ؓ has reported from the Holy Prophet ﷺ that it was a treasure chest of gold and silver. (Narrated by Tirmidhi and a1-Hakim, from Mazhari) Sayyidna Ibn ` Abbas ؓ said that i...
Tafsir al-Jalalayn: And as for the wall it belonged to two orphan boys who lived in the city and beneath it there was a treasure a buried trove of gold and silver belonging to them. Their father had been a righteous man and so because of his righteousness they were protected both in terms of their souls and their posse...
Tafsir Ibn Kathir (English): Interpretation of why the Wall was repaired for no Charge In this Ayah there is a proof that the word Qaryah (village) may be used to refer to a city (Madinah), because Allah first says, حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ (till when they came to the people of a town (Qaryah)) 18:77, but here He sa...

قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ وَكَانَ وَعْدُ رَبِّى حَقًّا

Qaala haaza rahmatummir Rabbee fa izaa jaaa'a wa'du Rabbee ja'alahoo dakkaaa'a; wa kaana; wa du Rabbee haqqaa

[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."

بولا کہ یہ میرے پروردگار کی مہربانی ہے۔ جب میرے پروردگار کا وعدہ آپہنچے گا تو اس کو (ڈھا کر) ہموار کردے گا اور میرے پروردگار کا وعدہ سچا ہے

Commentary

Ma'arif-ul-Quran: Commentary The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical statu...
Tafsir al-Jalalayn: Said he Dhū’l-Qarnayn ‘This namely the barrier the ability to make it is a mercy from my Lord a grace from Him because it prevents them from coming forth. But when the promise of my Lord comes to pass the promise of their coming forth which will be near the time of the Resurrection He will level it ...
Tafsir Ibn Kathir (English): The Barrier restrains Them, but It will be breached when the Hour draws nigh Allah tells us that Ya'juj and Ma'juj could not climb over the barrier or penetrate its lower portion. Varying forms of the verb are used here in the Arabic text to reflect the difficulty of the action referred to. فَمَا اس...

ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ

Zikru rahmati Rabbika 'abdahoo Zakariyya

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

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

Commentary

Ma'arif-ul-Quran: Commentary In the Holy Qur'an Surah Maryam has been placed immediately after Surah Al-Kahf, presumably because there appears some kind of similarity between the two Surahs. While the former deals with some unusual anecdotes, the latter also covers a number of extraordinary events. كهيعص are letters ...
Tafsir al-Jalalayn: This is a mention of your Lord’s mercy to His servant ‘abdahu a direct object of rahma ‘mercy’ Zachariah an explication of it the direct object
Tafsir Ibn Kathir (English): Which was revealed in Makkah Muhammad bin Ishaq recorded a Hadith of Umm Salamah in his Sirah, and Ahmad bin Hanbal recorded from Ibn Mas`ud, the story of the Hijrah (migration) to Ethiopia from Makkah. The narration mentions that Ja`far bin Abi Talib recited the first part of this Surah to An-Najas...

وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

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

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

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

Commentary

Ma'arif-ul-Quran: فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّـهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ "So, when he went away from them and what they worshipped besides Allah, We blessed him with Ishaq and Ya` qub." - 19:49. In the sentence preceding this sentence Hadhrat Ibrahim (علیہ السلام) had express...
Tafsir al-Jalalayn: And We gave them all three of them out of Our mercy wealth and offspring and We assigned for them a worthy repute one that is lofty sublime namely We assigned fair praise of them among all the members of the Abrahamic religions.
Tafsir Ibn Kathir (English): Allah gave Ibrahim Ishaq and Ya`qub Allah, the Exalted, says that when the Friend of Allah (Ibrahim) withdrew from his father and his people for the sake of Allah, Allah gave him in exchange those who were better than them. He gave him Ishaq (Isaac) and Ya`qub (Jacob), meaning his son, Ishaq, and Is...

وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيًّا

Wa wahabnaa lahoo mir rahmatinaaa akhaahu Haaroona Nabiyyaa

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

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

Commentary

Ma'arif-ul-Quran: وَوَهَبْنَا لَهُ مِن رَّ‌حْمَتِنَا أَخَاهُ هَارُ‌ونَ "And We, out of our mercy, granted him his brother Harun." - 19:53. Literal meaning of ھبہ is a gift. Sayyidna Musa (علیہ السلام) had prayed to Allah to grant prophethood to Sayyidna Harun (علیہ السلام) also in order to provide him support. This p...
Tafsir al-Jalalayn: And We gave him out of Our mercy Our grace his brother Aaron Hārūn either a substitution for akhāhu ‘his brother’ or an explicative supplement thereof likewise a prophet nabiyyan a circumstantial qualifier constituting the import of the ‘gift’ to Moses which was in response to his Moses’s request th...
Tafsir Ibn Kathir (English): Mentioning Musa and Harun After Allah had mentioned Ibrahim, the Friend of Allah, and commended him, he next mentioned Al-Kalim (the one spoken to by Allah directly). Allah said, وَاذْكُرْ فِى الْكِتَـبِ مُوسَى إِنَّهُ كَانَ مُخْلِصاً (And mention in the Book, Musa. Verily, he was Mukhlasan) Ath-Tha...

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

Commentary

Ma'arif-ul-Quran: Commentary The name of the city from which Sayyidna Lut (علیہ السلام) was saved and which has been mentioned in these verses was Sodom. There were seven other townships under this city which were thrown upside down by Jibra'il (علیہ السلام) except one which was left intact for Lut (علیہ السلام) and ...
Tafsir al-Jalalayn: And We admitted him into Our mercy by Our saving him from his people. He was indeed one of the righteous.
Tafsir Ibn Kathir (English): The Migration of Ibrahim to Ash-Sham (Greater Syria), accompanied by Lut Allah tells us that He saved Ibrahim from the fire lit by his people, and brought him out from among them, migrating to the land of Ash-Sham, to the sacred regions thereof. وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ نَافِلَةً (And ...

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

Commentary

Ma'arif-ul-Quran: Commentary Story of Sayyidna Ayyub (علیہ السلام) The story of Sayyidna Ayyub (علیہ السلام) is based mostly on Jewish legends. Those which are considered as historically reliable by scholars of hadith are being reproduced here. The Holy Qur'an tells us only that he suffered from some serious disease ...
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 ...
Tafsir Ibn Kathir (English): The Prophet Ayyub Allah tells us about Ayyub (Job), and the trials that struck him, affecting his wealth, children and physical health. He had plenty of livestock, cattle and crops, many children and beautiful houses, and he was tested in these things, losing every thing he had. Then he was tested w...

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

Commentary

Ma'arif-ul-Quran: Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meani...
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.
Tafsir Ibn Kathir (English): The Earth will be inherited by the Righteous Allah tells us of His decree for His righteous servants who are the blessed in this world and in the Hereafter, those who will inherit the earth in this world and in the Hereafter. As Allah says: إِنَّ الأَرْضَ للَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِ...

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

Commentary

Ma'arif-ul-Quran: Commentary وَمَا أَرْ‌سَلْنَاكَ إِلَّا رَ‌حْمَةً لِّلْعَالَمِينَ (And We have not. sent you but as mercy for all the worlds. - 21:107) عَالَمِينَ is plural of عَالَم which means 'world' and includes all creatures including humans, animals, plants, Jinns etc. In order to properly understand the meani...
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 ...
Tafsir Ibn Kathir (English): The main Objective of Revelation is that Allah be worshipped Allah commands His Messenger to say to the idoators: إِنَّمَآ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَحِدٌ فَهَلْ أَنتُمْ مُّسْلِمُونَ ("It is revealed to me that your God is only one God. Will you then be Muslims") meaning, will you...

أَلَمْ تَرَ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلْأَرْضِ وَٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِأَمْرِهِۦ وَيُمْسِكُ ٱلسَّمَآءَ أَن تَقَعَ عَلَى ٱلْأَرْضِ إِلَّا بِإِذْنِهِۦٓ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ

Alam tara annal laaha sakhkhara lakum maa fil ardi wal fulka tajree fil bahri bi amrihee wa yumsikus samaaa'a an taqa'a 'alal ardi illaa biiznih; innal laaha binnaasi la Ra'oofur Raheem

Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful.

کیا تم نہیں دیکھتے کہ جتنی چیزیں زمین میں ہیں (سب) خدا نے تمہارے زیرفرمان کر رکھی ہیں اور کشتیاں (بھی) جو اسی کے حکم سے دریا میں چلتی ہیں۔ اور وہ آسمان کو تھامے رہتا ہے کہ زمین پر (نہ) گڑ پڑے مگر اس کے حکم سے۔ بےشک خدا لوگوں پر نہایت شفقت کرنے والا مہربان ہے

Commentary

Ma'arif-ul-Quran: Commentary سَخَّرَ‌ لَكُم مَّا فِي الْأَرْ‌ضِ (Allah has subjugated to you whatever there is on the earth - 22:65) It means that everything on this earth has been placed under the control of man. This raises the question that the mountains, rivers, beasts and birds and thousands of similar objects d...
Tafsir al-Jalalayn: Have you not seen realised that God has disposed for you all that is in the earth of beasts and that the ships run upon the sea for transport and to carry loads by His command by His leave and He holds back the heaven lest it should fall on the earth save when it may do so by His leave and you are d...
Tafsir Ibn Kathir (English): Signs of the Power of Allah This is a further sign of His might and power; that he sends the winds to drive the clouds which deliver rain to the barren land where nothing grows, land which is dry, dusty and desiccated. فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ (but when We send down ...

وَلَوْ رَحِمْنَٰهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا۟ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

Wa law rahimnaahum wa kashafnaa maa bihim min durril lalajjoo fee tughyaanihim ya'mahoon

And even if We gave them mercy and removed what was upon them of affliction, they would persist in their transgression, wandering blindly.

اور اگر ہم ان پر رحم کریں اور جو تکلیفیں ان کو پہنچ رہی ہیں، وہ دور کردیں تو اپنی سرکشی پر اڑے رہیں (اور) بھٹکتے (پھریں)

Commentary

Ma'arif-ul-Quran: أَمْ لَمْ يَعْرِ‌فُوا رَ‌سُولَهُمْ Or did they not recognize their messenger? - 23:69. One reason for their denial of the true faith could have been if the message was brought to them by an outsider who was a stranger to them and with whose character and antecedents they were unfamiliar. But this ar...
Tafsir al-Jalalayn: And had We shown them mercy and relieved them of the harm afflicting them — the famine that befell them in Mecca for seven years — they would surely persist in their insolence in their error bewildered hesitating.
Tafsir Ibn Kathir (English): Refutation and Condemnation of the Idolators Allah denounces the idolators for not understanding the Qur'an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, an...

رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَٰلِمُونَ

Rabbanaa akhrijnaa minhaa fa in 'udnaa fa innaa zaalimoon

Our Lord, remove us from it, and if we were to return [to evil], we would indeed be wrongdoers."

اے پروردگار! ہم کو اس میں سے نکال دے، اگر ہم پھر (ایسے کام) کریں تو ظالم ہوں گے

Commentary

Ma'arif-ul-Quran: وَهُمْ فِيهَا كَالِحُونَ And they will be disfigured therein - 23:104). The word is used for a person whose lips do not meet and leave his teeth fully exposed, which looks very ugly. It is said that the upper lip of a person consigned to Hell will be drawn up and his lower lip will be drawn down so ...
Tafsir al-Jalalayn: Our Lord bring us out of it! Then if we revert to disobedience we will indeed be evildoers’.
Tafsir Ibn Kathir (English): Rebuking the People of Hell, their admission of Their Wretchedness and their Request to be brought out of Hell This is a rebuke from Allah to the people of Hell for the disbelief, sins, unlawful deeds and evil actions that they committed, because of which they were doomed. Allah says: أَلَمْ تَكُنْ ...

إِنَّهُۥ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ

Innahoo kaana fareequm min 'ibaadee yaqooloona Rabbanaaa aamannaa faghfir lanaa warhamnaa wa Anta khairur raahimeen

Indeed, there was a party of My servants who said, 'Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful.'

میرے بندوں میں ایک گروہ تھا جو دعا کیا کرتا تھا کہ اے ہمارے پروردگار ہم ایمان لائے تو تُو ہم کو بخش دے اور ہم پر رحم کر اور تو سب سے بہتر رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: وَلَا تُكَلِّمُونِ (Do not speak to Me - 23:108). According to Hasan al-Basri (رح) these will be the last words of the people who are cast in hell and in reply Allah will say, "Do not speak to Me." After this they will not be able to speak like human beings, but will make animal sounds to each other...
Tafsir al-Jalalayn: Indeed there was a party of My servants — namely the Emigrants — who would say “Our Lord we believe; therefore forgive us and have mercy on us for You are the best of the merciful”.
Tafsir Ibn Kathir (English): Allah's Response and Rejection of the Disbelievers This is the response of Allah to the disbelievers when they ask Him to bring them out of the Fire and send them back to this world. He will say: اخْسَئُواْ فِيهَا (Remain you in it with ignominy!) meaning, abide therein, humiliated, despised and sco...

وَقُل رَّبِّ ٱغْفِرْ وَٱرْحَمْ وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ

Wa qur Rabbigh fir warham wa Anta khairur raahimeen

And, [O Muhammad], say, "My Lord, forgive and have mercy, and You are the best of the merciful."

اور خدا سے دعا کرو کہ میرے پروردگار مجھے بخش دے اور (مجھ پر) رحم کر اور تو سب سے بہتر رحم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: رَّ‌بِّ اغْفِرْ‌ وَارْ‌حَمْ (My Lord, forgive and have mercy - 23:118). Here the object of the forgiveness and having mercy has not been mentioned. What is there to be forgiven and to whom is mercy to be shown? And this seems to suggest a general prayer for forgiveness which would include deliveranc...
Tafsir al-Jalalayn: And say ‘My Lord forgive and have mercy on believers — this ‘mercy’ adds to the ‘forgiveness’ in terms of God’s grace — and You are the best of the merciful’ the most excellent of those who have mercy.
Tafsir Ibn Kathir (English): Shirk is the Worst form of Wrong, its Practitioner shall never succeed. Allah threatens those who associate anything else withHim and worship anything with Him. He informs that those whoassociate others with Allah: لاَ بُرْهَانَ لَهُ (of whom he has no proof), meaning no evidence for what he says. T...

Related Topics