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Al-Mu'minunالمؤمنون

Tafsir al-Jalalayn

All surahs
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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ

Qad aflahal mu'minoon

Certainly will the believers have succeeded:

بےشک ایمان والے رستگار ہوگئے

Tafsir al-Jalalayn

Indeed qad is for confirmation prosperous victorious are the believers

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ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَٰشِعُونَ

Allazeena hum fee Salaatihim khaashi'oon

They who are during their prayer humbly submissive

جو نماز میں عجزو نیاز کرتے ہیں

Tafsir al-Jalalayn

those who in their prayers are humble

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وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ

Wallazeena hum 'anillaghwimu'ridoon

And they who turn away from ill speech

اور جو بیہودہ باتوں سے منہ موڑے رہتے ہیں

Tafsir al-Jalalayn

and who shun vain talk and other nonsense

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وَٱلَّذِينَ هُمْ لِلزَّكَوٰةِ فَٰعِلُونَ

Wallazeena hum liz Zakaati faa'iloon

And they who are observant of zakah

اور جو زکوٰة ادا کرتے ہیں

Tafsir al-Jalalayn

and who fulfil payment of alms

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وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَٰفِظُونَ

Wallazeena hum lifuroo jihim haafizoon

And they who guard their private parts

اور جو اپنی شرمگاہوں کی حفاظت کرتے ہیں

Tafsir al-Jalalayn

and who guard their private parts against what is unlawful

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إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

Illaa 'alaaa azwaajihim aw maa malakat aimaanuhum fa innahum ghairu maloomeen

Except from their wives or those their right hands possess, for indeed, they will not be blamed -

مگر اپنی بیویوں سے یا (کنیزوں سے) جو ان کی مِلک ہوتی ہیں کہ (ان سے) مباشرت کرنے سے انہیں ملامت نہیں

Tafsir al-Jalalayn

except from their spouses that is to their spouses and what slaves their right hands possess that is concubines for then they are not blameworthy in having sexual intercourse with them.

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فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْعَادُونَ

Famanib taghaa waraaa'a zaalika fa ulaaa'ika humul 'aadoon

But whoever seeks beyond that, then those are the transgressors -

اور جو ان کے سوا اوروں کے طالب ہوں وہ (خدا کی مقرر کی ہوئی حد سے) نکل جانے والے ہیں

Tafsir al-Jalalayn

But whoever seeks anything beyond that intercourse with wives and concubines such as masturbation those they are transgressors who have overstepped the bounds into what is not lawful for them.

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وَٱلَّذِينَ هُمْ لِأَمَٰنَٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ

Wallazeena hum li amaanaatihim wa 'ahdihim raa'oon

And they who are to their trusts and their promises attentive

اور جو امانتوں اور اقراروں کو ملحوظ رکھتے ہیں

Tafsir al-Jalalayn

And who are keepers of their trusts may be read as plural amānātihim ‘their trusts’ or singular amānatihim ‘their trust’ and covenants made between them or between them and God such as the observance of prayer and so on.

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وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ

Wallazeena hum 'alaa Salawaatihim yuhaafizoon

And they who carefully maintain their prayers -

اور جو نمازوں کی پابندی کرتے ہیں

Tafsir al-Jalalayn

And who are watchful of their prayers may be read as plural salawātihim ‘their prayers’ or singular salātihim ‘their prayer’ observing them at their appointed times.

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أُو۟لَٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ

Ulaaa'ika humul waarisoon

Those are the inheritors

یہ ہی لوگ میراث حاصل کرنے والے ہیں

Tafsir al-Jalalayn

Those they are the inheritors and none other than them

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ٱلَّذِينَ يَرِثُونَ ٱلْفِرْدَوْسَ هُمْ فِيهَا خَٰلِدُونَ

Allazeena yarisoonal Firdawsa hum feehaa khaalidoon

Who will inherit al-Firdaus. They will abide therein eternally.

(یعنی) جو بہشت کی میراث حاصل کریں گے۔ اور اس میں ہمیشہ رہیں گے

Tafsir al-Jalalayn

who shall inherit Paradise al-firdaws the name of a garden the highest of the gardens of Heaven — wherein they will abide; herein is an allusion to the Return in the Hereafter and so it is fitting that the Beginning of creation should be mentioned next

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وَلَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ مِن سُلَٰلَةٍ مِّن طِينٍ

Wa laqad khalaqnal insaana min sulaalatim minteen

And certainly did We create man from an extract of clay.

اور ہم نے انسان کو مٹی کے خلاصے سے پیدا کیا ہے

Tafsir al-Jalalayn

And by God We certainly created man Adam from an extraction min sulālatin derives from the verbal expression salaltu’l-shay’a mina’l-shay’ ‘I drew one thing out of another’ meaning ‘I extracted it therefrom’ his Adam’s substance being of clay min tīnin is semantically connected to sulālatin ‘an extraction’.

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ثُمَّ جَعَلْنَٰهُ نُطْفَةً فِى قَرَارٍ مَّكِينٍ

Summa ja'alnaahu nutfatan fee qaraarim makeen

Then We placed him as a sperm-drop in a firm lodging.

پھر اس کو ایک مضبوط (اور محفوظ) جگہ میں نطفہ بنا کر رکھا

Tafsir al-Jalalayn

Then We made him namely man the progeny of Adam a drop a sperm-drop in a secure lodging which is the womb.

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ثُمَّ خَلَقْنَا ٱلنُّطْفَةَ عَلَقَةً فَخَلَقْنَا ٱلْعَلَقَةَ مُضْغَةً فَخَلَقْنَا ٱلْمُضْغَةَ عِظَٰمًا فَكَسَوْنَا ٱلْعِظَٰمَ لَحْمًا ثُمَّ أَنشَأْنَٰهُ خَلْقًا ءَاخَرَ فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَٰلِقِينَ

Summa khalaqnan nutfata 'alaqatan fakhalaqnal 'alaqata mudghatan fakhalaq nal mudghata 'izaaman fakasawnal 'izaama lahman summa anshaanaahu khalqan aakhar; fatabaarakal laahu ahsanul khaaliqeen

Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.

پھر نطفے کا لوتھڑا بنایا۔ پھر لوتھڑے کی بوٹی بنائی پھر بوٹی کی ہڈیاں بنائیں پھر ہڈیوں پر گوشت (پوست) چڑھایا۔ پھر اس کو نئی صورت میں بنا دیا۔ تو خدا جو سب سے بہتر بنانے والا بڑا بابرکت ہے

Tafsir al-Jalalayn

Then We transformed the drop of semen into a clot congealed blood. Then We transformed the clot into a little lump of flesh mudgha a piece of flesh about the size of what one would be able to chew mā yumdagh. Then We transformed the lump of flesh into bones. Then We clothed the bones with flesh a variant reading in both instances instead of the plurals ‘izāman and al-‘izāma ‘the bones’ is singular ‘azman and ‘al-‘azma ‘the bone’; and in all three instances above khalaqnā means ‘We made it become’ as opposed to ‘We created’. Then We produced him as yet another creature by breathing into him Our Spirit. So blessed be God the best of creators! that is the best of determiners the specificier noun for ahsana ‘the best’ has been omitted because it is obvious khalqan ‘in terms of creation’.

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ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ

Summa innakum ba'da zaalika la maaiyitoon

Then indeed, after that you are to die.

پھر اس کے بعد تم مرجاتے ہو

Tafsir al-Jalalayn

Then indeed after that you die.

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ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَٰمَةِ تُبْعَثُونَ

Summa innakum Yawmal Qiyaamati tub'asoon

Then indeed you, on the Day of Resurrection, will be resurrected.

پھر قیامت کے روز اُٹھا کھڑے کئے جاؤ گے

Tafsir al-Jalalayn

Then on the Day of Resurrection you shall surely be raised for reckoning and requital.

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وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَٰفِلِينَ

Wa laqad khalaqnaa fawqakum sab'a taraaa'iqa wa maa kunnaa 'anil khalqi ghaafileen

And We have created above you seven layered heavens, and never have We been of [Our] creation unaware.

اور ہم نے تمہارے اوپر (کی جانب) سات آسمان پیدا کئے۔ اور ہم خلقت سے غافل نہیں ہیں

Tafsir al-Jalalayn

And verily We created above you seven paths that is seven heavens tarā’iq is the plural of tarīqa so called because they are the paths used by the angels and of creation that lies beneath these paths We are never unmindful lest these should fall upon them and destroy them. Nay but We hold them back as stated in the verse And He holds back the heaven lest it should fall upon the earth Q. 2265.

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وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءًۢ بِقَدَرٍ فَأَسْكَنَّٰهُ فِى ٱلْأَرْضِ وَإِنَّا عَلَىٰ ذَهَابٍۭ بِهِۦ لَقَٰدِرُونَ

Wa anzalnaa minas samaaa'i maaa'am biqadarin fa-askannaahu fil ardi wa innaa 'alaa zahaabim bihee laqaa diroon

And We have sent down rain from the sky in a measured amount and settled it in the earth. And indeed, We are Able to take it away.

اور ہم ہی نے آسمان سے ایک اندازے کے ساتھ پانی نازل کیا۔ پھر اس کو زمین میں ٹھہرا دیا اور ہم اس کے نابود کردینے پر بھی قادر ہیں

Tafsir al-Jalalayn

And We sent down water out of the heaven in measure that suffices them and We lodged it within the earth; and We are indeed able to take it away so that they die of thirst together with their livestock.

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فَأَنشَأْنَا لَكُم بِهِۦ جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ

Fa anshaanaa lakum bihee Jannaatim min nakheelinw wa a'naab; lakum feehaa fawaakihu kaseeratunw wa minhaa taakuloon

And We brought forth for you thereby gardens of palm trees and grapevines in which for you are abundant fruits and from which you eat.

پھر ہم نے اس سے تمہارے لئے کھجوروں اور انگوروں کے باغ بنائے، ان میں تمہارے لئے بہت سے میوے پیدا ہوتے ہیں۔ اور ان میں سے تم کھاتے بھی ہو

Tafsir al-Jalalayn

Then We produced for you therewith gardens of date palms and vines — these being the most common fruits of the Arabs — wherein is abundant fruit for you and whereof you eat in summer and winter.

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وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنۢبُتُ بِٱلدُّهْنِ وَصِبْغٍ لِّلْـَٔاكِلِينَ

Wa shajaratan takhruju min Toori Sainaaa'a tambutu bidduhni wa sibghil lil aakileen

And [We brought forth] a tree issuing from Mount Sinai which produces oil and food for those who eat.

اور وہ درخت بھی (ہم ہی نے پیدا کیا) جو طور سینا میں پیدا ہوتا ہے (یعنی زیتون کا درخت کہ) کھانے کے لئے روغن اور سالن لئے ہوئے اُگتا ہے

Tafsir al-Jalalayn

And We produced a tree that grows on Mount of Sinai read Sīnā’ or Saynā’ indeclinable as it is a proper noun with the feminine ending denoting a location that produces read either as tunbitu from the fourth form anbata or as tanbutu from the trilateral form nabata oil bi’l-duhni in the case of the former reading of tunbitu the bā’ bi- here would be extra whereas in the case of the second reading of tanbutu it would be a preposition needed for the transitive — and this tree is the olive tree and seasoning for those who eat wa-sibghin li’l-ākilīna a supplement to bi’l-duhni ‘oil’ that is to say it is like a dye that colours a morsel dipped in it — and this seasoning is the olive oil.

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وَإِنَّ لَكُمْ فِى ٱلْأَنْعَٰمِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَٰفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ

Wa inna lakum fil an'aami la'ibrah; nusqeekum mimmaa fee butoonihaa wa lakum feehaa manaafi'u kaseeratunw wa minhaa taakuloon

And indeed, for you in livestock is a lesson. We give you drink from that which is in their bellies, and for you in them are numerous benefits, and from them you eat.

اور تمہارے لئے چارپایوں میں بھی عبرت (اور نشانی) ہے کہ ان کے پیٹوں میں ہے اس سے ہم تمہیں (دودھ) پلاتے ہیں اور تمہارے لئے ان میں اور بھی بہت سے فائدے ہیں اور بعض کو تم کھاتے بھی ہو

Tafsir al-Jalalayn

And surely in the cattle that is in camels cows and sheep there is for you a lesson an admonition for you to heed. We give you to drink read nasqīkum or nusqīkum of what is in their bellies of milk and you have many uses in them such as the extraction of wool fur and hairs and other uses and you eat of them.

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وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَ

Wa 'alaihaa wa'alal fulki tuhmaloon

And upon them and on ships you are carried.

اور ان پر اور کشتیوں پر تم سوار ہوتے ہو

Tafsir al-Jalalayn

And on them the camels and on ships you are carried.

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وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَقَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ أَفَلَا تَتَّقُونَ

Wa laqad arsalnaa Noohan ilaa qawmihee faqaala yaa qawmi'budul laaha maa lakum min ilahin ghairuhoo afalaa tattaqoon

And We had certainly sent Noah to his people, and he said, "O my people, worship Allah; you have no deity other than Him; then will you not fear Him?"

اور ہم نے نوح کو ان کی قوم کی طرف بھیجا تو انہوں نے ان سے کہا کہ اے قوم! خدا ہی کی عبادت کرو اس کے سوا تمہارا کوئی معبود نہیں، کیا تم ڈرتے نہیں

Tafsir al-Jalalayn

And verily We sent Noah to his people and he said ‘O my people worship God obey God and affirm His Oneness. You have no other god besides Him ghayruhu is the subject of mā ‘no’; the preceding min ilāhin ‘god’ is the predicate the min being extra. Will you not then fear?’ His punishment in worshipping gods other than Him?

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فَقَالَ ٱلْمَلَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَٰٓئِكَةً مَّا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ

Faqaalal mala'ul lazeena kafaroo min qawmihee maa haazaaa illaa basharum mislukum yureedu ai yatafaddala 'alaikum wa law shaaa'al laahu la anzala malaaa'ikatam maa sami'naa bihaazaa feee aabaaa'inal awwaleen

But the eminent among those who disbelieved from his people said, "This is not but a man like yourselves who wishes to take precedence over you; and if Allah had willed [to send a messenger], He would have sent down angels. We have not heard of this among our forefathers.

تو ان کی قوم کے سردار جو کافر تھے کہنے لگے کہ یہ تو تم ہی جیسا آدمی ہے۔ تم پر بڑائی حاصل کرنی چاہتا ہے۔ اور اگر خدا چاہتا تو فرشتے اُتار دیتا۔ ہم نے اپنے اگلے باپ دادا میں تو یہ بات کبھی سنی نہیں تھی

Tafsir al-Jalalayn

But the council of his people who disbelieved said to their followers ‘This is just a human being like you who desires to gain superiority to have the honour over you by acquiring followers you being his followers. And had God willed that none other than Him be worshipped He would have sent down angels with that Message and not assigned a human being for it. We never heard of such an affirmation of God’s Oneness as that which Noah summons us among our forefathers among past communities.

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إِنْ هُوَ إِلَّا رَجُلٌۢ بِهِۦ جِنَّةٌ فَتَرَبَّصُوا۟ بِهِۦ حَتَّىٰ حِينٍ

In huwa illaa rajulum bihee jinnatun fatarabbasoo bihee hattan heen

He is not but a man possessed with madness, so wait concerning him for a time."

اس آدمی کو تو دیوانگی (کا عارضہ) ہے تو اس کے بارے میں کچھ مدت انتظار کرو

Tafsir al-Jalalayn

He Noah is just a man possessed by madness a case of dementia. So bear with him for a while’ until he dies.

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قَالَ رَبِّ ٱنصُرْنِى بِمَا كَذَّبُونِ

Qaala Rabbin surnee bimaa kazzaboon

[Noah] said, "My Lord, support me because they have denied me."

نوح نے کہا کہ پروردگار انہوں نے مجھے جھٹلایا ہے تو میری مدد کر

Tafsir al-Jalalayn

He Noah said ‘My Lord help me against them because they deny me’ because of their denial of me by destroying them. God exalted be He says responding to his supplication

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فَأَوْحَيْنَآ إِلَيْهِ أَنِ ٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ فَٱسْلُكْ فِيهَا مِن كُلٍّ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ مِنْهُمْ وَلَا تُخَٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ إِنَّهُم مُّغْرَقُونَ

Fa awhainaaa ilaihi anis na'il fulka bi a'yuninaa wa wahyinaa fa izaa jaaa'a amrunaa wa faarat tannooru fasluk feehaa min kullin zawjainis naini wa ahlaka illaa man sabaqa 'alaihil qawlu minhum wa laa tukhaat ibnee fil lazeena zalamooo innaahum mughraqoon

So We inspired to him, "Construct the ship under Our observation, and Our inspiration, and when Our command comes and the oven overflows, put into the ship from each [creature] two mates and your family, except those for whom the decree [of destruction] has proceeded. And do not address Me concerning those who have wronged; indeed, they are to be drowned.

پس ہم نے ان کی طرف وحی بھیجی کہ ہمارے سامنے اور ہمارے حکم سے ایک کشتی بناؤ۔ پھر جب ہمارا حکم آ پہنچے اور تنور (پانی سے بھر کر) جوش مارنے لگے تو سب (قسم کے حیوانات) میں جوڑا جوڑا (یعنی نر اور مادہ) دو دو کشتی میں بٹھا دو اور اپنے گھر والوں کو بھی، سو ان کے جن کی نسبت ان میں سے (ہلاک ہونے کا) حکم پہلے صادر ہوچکا ہے۔ اور ظالموں کے بارے میں ہم سے کچھ نہ کہنا، وہ ضرور ڈبو دیئے جائیں گے

Tafsir al-Jalalayn

So We revealed to him saying ‘Build the Ark the ship under Our watch under Our observation and protection and by Our revelation Our command. Then when Our command comes that they be destroyed and the oven of the baker gushes with water — and this was Noah’s sign — bring into it admit into the ship of every kind of animal two mates a male and a female that is two of every species thereof ithnayn is an object; min ‘of’ is semantically connected to usluk ‘bring into it’. According to the story God exalted be He gathered all the beasts of prey and the birds and other animals for Noah. As he Noah pushed forth his hands into each species his right hand would fall upon a male and the left upon a female whereafter he would take them on board the ship a variant reading for min kuli ‘of every’ is min kullin ‘of every kind’ in which case zawjayni ‘two mates’ becomes a direct object with ithnayn ‘two’ being repeated for emphasis thereof; together with your family — his wife ? and children — except for those against whom the Word has already gone forth that they be destroyed namely his wife and his son Canaan Kan‘ān unlike Shem Sām Ham Hām and Japheth Yāfith whom together with their three wives he carried on board. In sūrat Hūd the following is mentioned where Noah is told who he should carry in the ship ‘… and those who believe.’ And none believed with him except a few Q. 1140. It is said that these were six men and their wives. Moreover it is said that all those who were on the ship numbered seventy eight half of them were men and half were women. And do not plead with Me concerning those who have done wrong those who have disbelieved that I should refrain from destroying them. They shall indeed be drowned.

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فَإِذَا ٱسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى ٱلْفُلْكِ فَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى نَجَّىٰنَا مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ

Fa izas tawaita ata wa mam ma'aka 'alal fulki faqulil hamdu lillaahil lazee najjaanaa minal qawmiz zalimeen

And when you have boarded the ship, you and those with you, then say, 'Praise to Allah who has saved us from the wrongdoing people.'

اور جب تم اور تمہارے ساتھی کشتی میں بیٹھ جاؤ تو (خدا کا شکر کرنا اور) کہنا کہ سب تعریف خدا ہی کو (سزاوار) ہے۔ جس نے ہم کو نجات بخشی ظالم لوگوں سے

Tafsir al-Jalalayn

And when you have settled when you are balanced in the Ark together with those with you say “Praise be to God Who has delivered us from the wrongdoing folk” from the disbelievers and the destruction that came upon them.

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وَقُل رَّبِّ أَنزِلْنِى مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ ٱلْمُنزِلِينَ

Wa qur Rabbi anzilnee munzalam mubaarakanw wa Anta khairul munzileen

And say, 'My Lord, let me land at a blessed landing place, and You are the best to accommodate [us].' "

اور (یہ بھی) دعا کرنا کہ اے پروردگار ہم کو مبارک جگہ اُتاریو اور تو سب سے بہتر اُتارنے والا ہے

Tafsir al-Jalalayn

And say upon disembarking from the ship “My Lord cause me to land with a landing read munzalan as the verbal noun as well as the noun of place for ‘landing’; or manzilan as meaning the site of the landing blessed being that landing or place for You are the best of all who bring to land” ’ that which has been mentioned.

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إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ وَإِن كُنَّا لَمُبْتَلِينَ

Inna fee zaalika la Aayaatinw wa in kunnaa lamubtaleen

Indeed in that are signs, and indeed, We are ever testing [Our servants].

بےشک اس (قصے) میں نشانیاں ہیں اور ہمیں تو آزمائش کرنی تھی

Tafsir al-Jalalayn

Surely in that mentioned matter of Noah the ship and the destruction of the disbelievers there are signs indicators of God’s power exalted be He and indeed wa-in in has been softened in place of the hardened form its subject being the pronoun of the matter We were putting to the test indeed We were trying the people of Noah by sending him as God’s messenger to them and by his admonitions to them.

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ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ

Summaa anshaana mim ba'dihim qarnan aakhareen

Then We produced after them a generation of others.

پھر ان کے بعد ہم نے ایک اور جماعت پیدا کی

Tafsir al-Jalalayn

Then after them We brought forth another generation another people namely and these were the people of ‘Ād.

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فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِّنْهُمْ أَنِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥٓ أَفَلَا تَتَّقُونَ

Fa arsalnaa feehim Rasoolam minhum ani'budul laaha maa lakum min ilaahin ghairuhoo afalaa tattaqoon

And We sent among them a messenger from themselves, [saying], "Worship Allah; you have no deity other than Him; then will you not fear Him?"

اور ان ہی میں سے ان میں ایک پیغمبر بھیجا (جس نے ان سے کہا) کہ خدا ہی کی عبادت کرو (کہ) اس کے سوا تمہارا کوئی معبود نہیں، تو کیا تم ڈرتے نہیں

Tafsir al-Jalalayn

And We sent among them a messenger of their own namely Hūd saying ‘Worship God! You have no other god besides Him. Will you not then be wary?’ of His punishment and become believers?

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وَقَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِلِقَآءِ ٱلْـَٔاخِرَةِ وَأَتْرَفْنَٰهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ

Wa qaalal mala-u min qawmihil lazeena kafaroo wa kazzaboo bi liqaaa'il Aakhirati wa atrafnaahum fil hayaatid dunyaa maa haazaaa illaa basharum mislukum yaakulu mimmaa taakuloona minhu wa yashrabu mimmaa tashraboon

And the eminent among his people who disbelieved and denied the meeting of the Hereafter while We had given them luxury in the worldly life said, "This is not but a man like yourselves. He eats of that from which you eat and drinks of what you drink.

تو ان کی قوم کے سردار جو کافر تھے اور آخرت کے آنے کو جھوٹ سمجھتے تھے اور دنیا کی زندگی میں ہم نے ان کو آسودگی دے رکھی تھی۔ کہنے لگے کہ یہ تو تم ہی جیسا آدمی ہے، جس قسم کا کھانا تم کھاتے ہو، اسی طرح کا یہ بھی کھاتا ہے اور جو پانی تم پیتے ہو اسی قسم کا یہ بھی پیتا ہے

Tafsir al-Jalalayn

The council of his people who disbelieved and denied the encounter of the Hereafter they denied that they will end up thereat and whom We had given affluence whom We had provided with comforts in the life of this world said ‘This is only a human being like you he eats what you eat and drinks what you drink.

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وَلَئِنْ أَطَعْتُم بَشَرًا مِّثْلَكُمْ إِنَّكُمْ إِذًا لَّخَٰسِرُونَ

Wa la'in at'atum basharam mislakum innakum izal lakhaasiroon

And if you should obey a man like yourselves, indeed, you would then be losers.

اور اگر تم اپنے ہی جیسے آدمی کا کہا مان لیا تو گھاٹے میں پڑ گئے

Tafsir al-Jalalayn

And by God if you obey a human being like yourselves this clause contains both an oath and a conditional; the response belongs to the former the oath which at the same time suffices in place of a response for the latter the conditional you will surely then that is should you obey them be losers you will have been duped.

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أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَٰمًا أَنَّكُم مُّخْرَجُونَ

A-Ya'idukum annakum izaa mittum wa kuntum turaabanw wa izaaman annakum mukhrajoon

Does he promise you that when you have died and become dust and bones that you will be brought forth [once more]?

کیا یہ تم سے یہ کہتا ہے کہ جب تم مر جاؤ گے اور مٹی ہو جاؤ گے اور استخوان (کے سوا کچھ نہ رہے گا) تو تم (زمین سے) نکالے جاؤ گے

Tafsir al-Jalalayn

Does he promise you that when you have died and become dust and bones you shall be brought forth? mukhrajūna this is the predicate of the first annakum ‘that … you’; the second annakum simply reiterates it because of the long separation between the subject and its predicate.

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هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ

Haihaata haihaata limaa too'adoon

How far, how far, is that which you are promised.

جس بات کا تم سے وعدہ کیا جاتا ہے (بہت) بعید اور (بہت) بعید ہے

Tafsir al-Jalalayn

Far-fetched far-fetched hayhāt is a noun of action in the past tense functioning as a verbal noun meaning ba‘uda ba‘uda ‘far from it far from it!’ is what you are promised! in the way of being brought forth from the graves li-mā the lām is extra for explication.

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إِنْ هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ

In hiya illaa hayaatunad dunyaa namootu wa nahyaa wa maa nahnu bimab'ooseen

Life is not but our worldly life - we die and live, but we will not be resurrected.

زندگی تو یہی ہماری دنیا کی زندگی ہے کہ (اسی میں) ہم مرتے اور جیتے ہیں، اور ہم پھر نہیں اُٹھائے جائیں گے

Tafsir al-Jalalayn

There is nothing that is there is no life but our life in this world we die and we live again only through the lives of our offspring and we shall not be raised again.

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إِنْ هُوَ إِلَّا رَجُلٌ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا وَمَا نَحْنُ لَهُۥ بِمُؤْمِنِينَ

In huwa illaa rajulunif taraa 'alal laahi kazibanw wa maa nahnuu lahoo bimu'mineen

He is not but a man who has invented a lie about Allah, and we will not believe him."

یہ تو ایک ایسا آدمی ہے جس نے خدا پر جھوٹ افتراء کیا ہے اور ہم اس کو ماننے والے نہیں

Tafsir al-Jalalayn

He is the Messenger is just a man who has invented a lie against God and we will not believe in him’ we will not accept the truth of resurrection after death.

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قَالَ رَبِّ ٱنصُرْنِى بِمَا كَذَّبُونِ

Qaala Rabbin surnee bimaa kazzaboon

He said, "My Lord, support me because they have denied me."

پیغمبر نے کہا کہ اے پروردگار انہوں نے مجھے جھوٹا سمجھا ہے تو میری مدد کر

Tafsir al-Jalalayn

He said ‘My Lord help me because they have denied me’.

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قَالَ عَمَّا قَلِيلٍ لَّيُصْبِحُنَّ نَٰدِمِينَ

Qaala 'ammaa qaleelil la yusbihunna naadimeen

[Allah] said, "After a little, they will surely become regretful."

فرمایا کہ یہ تھوڑے ہی عرصے میں پشیمان ہو کر رہ جائیں گے

Tafsir al-Jalalayn

He said ‘In a little while of time ‘ammā the mā is extra they will become remorseful’ about their disbelief and their denial.

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فَأَخَذَتْهُمُ ٱلصَّيْحَةُ بِٱلْحَقِّ فَجَعَلْنَٰهُمْ غُثَآءً فَبُعْدًا لِّلْقَوْمِ ٱلظَّٰلِمِينَ

Fa akhazat humus saihatu bilhaqqi faja'alnaahum ghusaaa'aa; fabu;dal lilqaw miz zaalimeen

So the shriek seized them in truth, and We made them as [plant] stubble. Then away with the wrongdoing people.

تو ان کو (وعدہٴ برحق کے مطابق) زور کی آواز نے آپکڑا، تو ہم نے ان کو کوڑا کرڈالا۔ پس ظالم لوگوں پر لعنت ہے

Tafsir al-Jalalayn

So the Cry the Cry of chastisement and destruction seized them rightfully and they died and We made them as husks ghuthā’ is desiccated vegetation in other words We transformed them into similarly desiccated worthless things. So a far removal from mercy for the evildoing folk the denying folk.

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ثُمَّ أَنشَأْنَا مِنۢ بَعْدِهِمْ قُرُونًا ءَاخَرِينَ

Summa anshaanaa mim ba'dihim quroonan aakhareen

Then We produced after them other generations.

پھر ان کے بعد ہم نے اور جماعتیں پیدا کیں

Tafsir al-Jalalayn

Then after them We brought forth other generations other peoples.

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مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَـْٔخِرُونَ

Maa tasbiqu min ummatin ajalahaa wa maa yastaakhiroon

No nation will precede its time [of termination], nor will they remain [thereafter].

کوئی جماعت اپنے وقت سے نہ آگے جاسکتی ہے نہ پیچھے رہ سکتی ہے

Tafsir al-Jalalayn

No community can precede its term by dying before it nor be deferred beyond it the person in the second verb yasta’khirūna ‘be deferred’ is masculine having been feminine in the first verb tasbiqu ‘precede’ because this masculine plural takes into account the plural masculine content of the term ‘community’.

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ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ فَأَتْبَعْنَا بَعْضَهُم بَعْضًا وَجَعَلْنَٰهُمْ أَحَادِيثَ فَبُعْدًا لِّقَوْمٍ لَّا يُؤْمِنُونَ

Summa arsalnaa Rusulanaa tatraa kulla maa jaaa'a ummatar Rasooluhaa kazzabooh; fa atba'naa ba'dahum ba'danw wa ja'alnaahum ahaadees; fabu'dal liqawmil laa yu'minoon

Then We sent Our messengers in succession. Every time there came to a nation its messenger, they denied him, so We made them follow one another [to destruction], and We made them narrations. So away with a people who do not believe.

پھر ہم نے پے درپے اپنے پیغمبر بھیجتے رہے۔ جب کسی اُمت کے پاس اس کا پیغمبر آتا تھا تو وہ اسے جھٹلاتے تھے تو ہم بھی بعض کو بعض کے پیچھے (ہلاک کرتے اور ان پر عذاب) لاتے رہے اور ان کے افسانے بناتے رہے۔ پس جو لوگ ایمان نہیں لاتے ان پر لعنت

Tafsir al-Jalalayn

Then sent We Our messengers successively read tatran or tatrā one following the other with a long interval between every two. Whenever there came to a community jā’a ummatan read pronouncing both hamzas or without pronouncing the second one between it and the wāw vowel its messenger they denied him; so We made them follow one another to destruction and We turned them into folktales. So away with a people who do not believe!

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ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَٰرُونَ بِـَٔايَٰتِنَا وَسُلْطَٰنٍ مُّبِينٍ

Summa arsalnaa Moosaa wa akhaahu Haaroona bi Aayaatinaa wa sultaanim mubeen

Then We sent Moses and his brother Aaron with Our signs and a clear authority

پھر ہم نے موسیٰ اور ان کے بھائی ہارون کو اپنی نشانیاں اور دلیل ظاہر دے کر بھیجا

Tafsir al-Jalalayn

Then We sent Moses and his brother Aaron with Our signs and a manifest warrant a clear proof namely the hand the staff and other signs

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إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا عَالِينَ

Ilaa Fir'awna wa mala'ihee fastakbaroo wa kaanoo qawman 'aaleem

To Pharaoh and his establishment, but they were arrogant and were a haughty people.

(یعنی) فرعون اور اس کی جماعت کی طرف، تو انہوں نے تکبر کیا اور وہ سرکش لوگ تھے

Tafsir al-Jalalayn

to Pharaoh and his council; but they disdained to believing in them and in God and they were a tyrannical folk subjugating the Children of Israel through oppression.

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فَقَالُوٓا۟ أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَٰبِدُونَ

Faqaaloo annu'minu libasharaini mislinaa wa qawmuhumaa lanaa 'aabidoon

They said, "Should we believe two men like ourselves while their people are for us in servitude?"

کہنے لگے کہ کیا ہم ان اپنے جیسے دو آدمیوں پر ایمان لے آئیں اور اُن کو قوم کے لوگ ہمارے خدمت گار ہیں

Tafsir al-Jalalayn

And they said ‘Shall we believe two humans like ourselves while their people are servile to us?’ obedient and submissive.

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فَكَذَّبُوهُمَا فَكَانُوا۟ مِنَ ٱلْمُهْلَكِينَ

Fakazzaboohumaa fakaanoo minal mmuhlakeen

So they denied them and were of those destroyed.

تو اُن لوگوں نے اُن کی تکذیب کی سو (آخر) ہلاک کر دیئے گئے

Tafsir al-Jalalayn

So they denied them both and became of those who were destroyed.

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وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ لَعَلَّهُمْ يَهْتَدُونَ

Wa laqad aatainaa Moosal Kitaaba la'allahum yahtadoon

And We certainly gave Moses the Scripture that perhaps they would be guided.

اور ہم نے موسیٰ کو کتاب دی تھی تاکہ وہ لوگ ہدایت پائیں

Tafsir al-Jalalayn

And verily We gave Moses the Scripture the Torah that perhaps they his people the Children of Israel might be guided thereby from error — he Moses was given it the Scripture after the destruction of Pharaoh and his folk all at once.

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وَجَعَلْنَا ٱبْنَ مَرْيَمَ وَأُمَّهُۥٓ ءَايَةً وَءَاوَيْنَٰهُمَآ إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ

Wa ja'alnab na Maryama wa ummahooo aayatannw wa aawainaahumaaa ilaa rabwatin zaati qaraarinw wa ma'een

And We made the son of Mary and his mother a sign and sheltered them within a high ground having level [areas] and flowing water.

اور ہم نے مریم کے بیٹے (عیسیٰ) اور ان کی ماں کو (اپنی) نشانی بنایا تھا اور ان کو ایک اونچی جگہ پر جو رہنے کے لائق تھی اور جہاں (نتھرا ہوا) پانی جاری تھا، پناہ دی تھی

Tafsir al-Jalalayn

And We made the son of Mary Jesus and his mother a sign — He did not say ‘two signs’ because the same sign is in both of them his being born without his mother’s having a male spouse. And We gave them refuge on a height rabwa a highland — in this case either the Holy House of Jerusalem Damascus or Palestine all of which are alternative opinions — level dhāt qarār an flat high- land on which its inhabitants are able to settle yastaqirru and watered by springs running water over ground which the eyes can see.

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يَٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَٰتِ وَٱعْمَلُوا۟ صَٰلِحًا إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ

Yaaa aiyuhar Rusulu kuloo minat taiyibaati wa'maloo saalihan innee bimaa ta'maloona 'Aleem

[Allah said], "O messengers, eat from the good foods and work righteousness. Indeed, I, of what you do, am Knowing.

اے پیغمبرو! پاکیزہ چیزیں کھاؤ اور عمل نیک کرو۔ جو عمل تم کرتے ہو میں ان سے واقف ہوں

Tafsir al-Jalalayn

‘O messengers eat of the good things the lawful things and perform righteous acts such as obligatory and supererogatory rituals. Surely I know what you do and will requite you for it.

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وَإِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً وَأَنَا۠ رَبُّكُمْ فَٱتَّقُونِ

Wa inna haaziheee ummatukum ummatanw waahidatanw wa Ana Rabbukum fattaqoon

And indeed this, your religion, is one religion, and I am your Lord, so fear Me."

اور یہ تمہاری جماعت (حقیقت میں) ایک ہی جماعت ہے اور میں تمہارا پروردگار ہوں تو مجھ سے ڈرو

Tafsir al-Jalalayn

And know that this creed of Islam is your community your religion O you being addressed that is you must adhere to it as one community — a necessary state of affairs a variant reading for anna ‘that’ has the softened form in; a variant has inna ‘truly’ indicating the beginning of an independent new sentence and I am your Lord so fear Me’ so be fearful of Me.

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فَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ

Fataqatta'ooo amrahum bainahum zuburaa; kullu hizbim bimaa ladaihim farihoon

But the people divided their religion among them into sects - each faction, in what it has, rejoicing.

تو پھر آپس میں اپنے کام کو متفرق کرکے جدا جدا کردیا۔ جو چیزیں جس فرقے کے پاس ہے وہ اس سے خوش ہو رہا ہے

Tafsir al-Jalalayn

But they the followers split into sects regarding their affair their religion zuburan ‘sects’ is a circumstantial qualifier of the subject of the verb taqatta‘ū ‘they split’ in other words they became opposing parties the likes of the Jews and the Christians and others each party rejoicing in exultant with what they had that is with the religion they had.

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فَذَرْهُمْ فِى غَمْرَتِهِمْ حَتَّىٰ حِينٍ

Fazarhum fee ghamratihim hattaa heen

So leave them in their confusion for a time.

تو ان کو ایک مدت تک ان کی غفلت میں رہنے دو

Tafsir al-Jalalayn

So leave them the disbelievers of Mecca in their error their misguidance for a while until they die.

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أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍ وَبَنِينَ

A-yahsaboona annnamaa numiduhum bihee mimmaalinw wa baneen

Do they think that what We extend to them of wealth and children

کیا یہ لوگ خیال کرتے ہیں کہ ہم جو دنیا میں ان کو مال اور بیٹوں سے مدد دیتے ہیں

Tafsir al-Jalalayn

Do they suppose that in the wealth and children with which We provide them in the life of this world

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نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ بَل لَّا يَشْعُرُونَ

Nusaari'u lahum fil khairaat; bal laa yash'uroon

Is [because] We hasten for them good things? Rather, they do not perceive.

تو (اس سے) ان کی بھلائی میں جلدی کر رہے ہیں (نہیں) بلکہ یہ سمجھتے ہی نہیں

Tafsir al-Jalalayn

We are hastening to provide them with good things? No. Rather they are not aware that this is a way of gradually drawing them into their punishment.

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إِنَّ ٱلَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ

Innal lazeena hum min khashyati Rabbihim mushfiqoon

Indeed, they who are apprehensive from fear of their Lord

جو اپنے پروردگار کے خوف سے ڈرتے ہیں

Tafsir al-Jalalayn

Surely those who for fear of their Lord are apprehensive are fearful of His chastisement

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وَٱلَّذِينَ هُم بِـَٔايَٰتِ رَبِّهِمْ يُؤْمِنُونَ

Wallazeena hum bi Aayaati Rabbihim yu'minoon

And they who believe in the signs of their Lord

اور جو اپنے پروردگار کی آیتوں پر ایمان رکھتے ہیں

Tafsir al-Jalalayn

and who believe in who accept the truth of the signs of their Lord — the Qur’ān;

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وَٱلَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ

Wallazeena hum bi Rabbihim laa yushrikoon

And they who do not associate anything with their Lord

اور جو اپنے پروردگار کے ساتھ شریک نہیں کرتے

Tafsir al-Jalalayn

and who do not associate others with their Lord

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وَٱلَّذِينَ يُؤْتُونَ مَآ ءَاتَوا۟ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَٰجِعُونَ

Wallazeena yu'toona maaa aataw wa quloobuhum wajilatun annahum ilaa Rabbihim raaji'oon

And they who give what they give while their hearts are fearful because they will be returning to their Lord -

اور جو دے سکتے ہیں دیتے ہیں اور ان کے دل اس بات سے ڈرتے رہتے ہیں کہ ان کو اپنے پروردگار کی لوٹ کر جانا ہے

Tafsir al-Jalalayn

and who give what they give of voluntary alms and righteous deeds while their hearts tremble with awe fearful lest it not be accepted from them because the particle lām ‘for’ is taken as implied before annahum ‘that they’ they are going to return to their Lord —

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أُو۟لَٰٓئِكَ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَهُمْ لَهَا سَٰبِقُونَ

Ulaaa'ika yusaari'oona fil khairaati wa hum lahaa saabiqoon

It is those who hasten to good deeds, and they outstrip [others] therein.

یہی لوگ نیکیوں میں جلدی کرے اور یہی اُن کے لئے آگے نکل جاتے ہیں

Tafsir al-Jalalayn

those are the ones who hasten to perform good works and they are the ones who shall come out ahead in them according to God’s knowledge.

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وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَلَدَيْنَا كِتَٰبٌ يَنطِقُ بِٱلْحَقِّ وَهُمْ لَا يُظْلَمُونَ

Wa laa nukallifu nafsan illaa wus'ahaa wa ladainaa kitaabuny yantiqu bilhaqqi w ahum la yuzlamoon

And We charge no soul except [with that within] its capacity, and with Us is a record which speaks with truth; and they will not be wronged.

اور ہم کسی شخص کو اس کی طاقت سے زیادہ تکلیف نہیں دیتے اور ہمارے پاس کتاب ہے جو سچ سچ کہہ دیتی ہے اور ان لوگوں پر ظلم نہیں کیا جائے گا

Tafsir al-Jalalayn

And We do not task any soul beyond its capacity what it can bear — thus he who is not able to pray standing let him pray sitting down and he who is not able to fast let him eat; and with Us is a Record that speaks the truth regarding what it a soul has done — and this Record is the Preserved Tablet al-lawh al-mahfūz wherein deeds are written down; and they namely the souls in their acts will not be wronged in a single thing thereof and so nothing is diminished of the reward for good deeds nor is anything extra added to the evil deeds.

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بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ مِّنْ هَٰذَا وَلَهُمْ أَعْمَٰلٌ مِّن دُونِ ذَٰلِكَ هُمْ لَهَا عَٰمِلُونَ

Bal quloobuhum fee ghamratim min haazaa wa lahum a'maalum min dooni zaalika hum lahaa 'aamiloon

But their hearts are covered with confusion over this, and they have [evil] deeds besides disbelief which they are doing,

مگر ان کے دل ان (باتوں) کی طرف سے غفلت میں (پڑے ہوئے) ہیں، اور ان کے سوا اور اعمال بھی ہیں جو یہ کرتے رہتے ہیں

Tafsir al-Jalalayn

Nay but their hearts that is the hearts of the disbelievers are in ignorance of this Qur’ān and they have other deeds which they will perpetrate besides the ones mentioned against the believers and they will therefore be chastised for them.

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حَتَّىٰٓ إِذَآ أَخَذْنَا مُتْرَفِيهِم بِٱلْعَذَابِ إِذَا هُمْ يَجْـَٔرُونَ

Hattaaa izaaa akhznaa mutrafeehim bil'azaabi izaa hum yaj'aroon

Until when We seize their affluent ones with punishment, at once they are crying [to Allah] for help.

یہاں تک کہ جب ہم نے ان میں سے آسودہ حال لوگوں کو پکڑ لیا تو وہ اس وقت چلاّئیں گے

Tafsir al-Jalalayn

Indeed hattā is for inceptiveness when We seize their affluent ones their wealthy and their leaders with chastisement with the sword on the day of Badr behold! they are supplicating loudly clamouring in supplication. It is then said to them

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لَا تَجْـَٔرُوا۟ ٱلْيَوْمَ إِنَّكُم مِّنَّا لَا تُنصَرُونَ

Laa taj'arul yawma innakum minnaa laa tunsaroon

Do not cry out today. Indeed, by Us you will not be helped.

آج مت چلاّؤ! تم کو ہم سے کچھ مدد نہیں ملے گی

Tafsir al-Jalalayn

‘Do not supplicate out loud on this day! Truly you will not receive help you will not be protected against Us.

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قَدْ كَانَتْ ءَايَٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ تَنكِصُونَ

Qad kaanat Aayaatee tutlaa 'alaikum fakuntum 'alaaa a'qaabikum tankisoon

My verses had already been recited to you, but you were turning back on your heels

میری آیتیں تم کو پڑھ پڑھ کر سنائی جاتی تھیں اور تم الٹے پاؤں پھر پھر جاتے تھے

Tafsir al-Jalalayn

Verily My signs in the Qur’ān used to be recited to you but you used to take to your heels falling back in retreat

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مُسْتَكْبِرِينَ بِهِۦ سَٰمِرًا تَهْجُرُونَ

Mustakbireena bihee saamiran tahjuroon

In arrogance regarding it, conversing by night, speaking evil.

ان سے سرکشی کرتے، کہانیوں میں مشغول ہوتے اور بیہودہ بکواس کرتے تھے

Tafsir al-Jalalayn

disdainful of embracing faith because of it that is because of the Sacred House or the Meccan Sanctuary and their being inhabitants thereof secure in contrast to the situation with all other peoples in their hometowns while in your night sessions sāmiran is a circumstantial qualifier in other words they come together to converse at night around the Sacred House you talked nonsense’ if read as tahjurūna the third form from hajara means while ‘you disregarded’ the Qur’ān; but if read as the fourth form tuhjirūna from ahjara it means while ‘you speak falsehood’ about the Prophet and the Qur’ān.

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أَفَلَمْ يَدَّبَّرُوا۟ ٱلْقَوْلَ أَمْ جَآءَهُم مَّا لَمْ يَأْتِ ءَابَآءَهُمُ ٱلْأَوَّلِينَ

Afalam yaddabbarrul qawla am jaaa'ahum maa lam yaati aabaaa'ahumul awwaleen

Then have they not reflected over the Qur'an, or has there come to them that which had not come to their forefathers?

کیا انہوں نے اس کلام میں غور نہیں کیا یا ان کے پاس کوئی ایسی چیز آئی ہے جو ان کے اگلے باپ دادا کے پاس نہیں تھی

Tafsir al-Jalalayn

God exalted be He says Have they not contemplated yaddabbarū should actually be yatadabbarū but the tā’ has been assimilated with the dāl the discourse namely the Qur’ān that is proof of the Prophet’s sincerity or has there come upon them that which has not come upon their forefathers?

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أَمْ لَمْ يَعْرِفُوا۟ رَسُولَهُمْ فَهُمْ لَهُۥ مُنكِرُونَ

Am lam ya'rifoo Rasoolahum fahum lahoo munkiroon

Or did they not know their Messenger, so they are toward him disacknowledging?

یا یہ اپنے پیغمبر کو جانتے پہنچانتے نہیں، اس وجہ سے ان کو نہیں مانتے

Tafsir al-Jalalayn

Or is it that they do not recognise their own Messenger and so they reject him?

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أَمْ يَقُولُونَ بِهِۦ جِنَّةٌۢ بَلْ جَآءَهُم بِٱلْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَٰرِهُونَ

Am yaqooloona bihee jinnnah; bal jaaa'ahum bilhaqqi wa aksaruhum lil haqqi kaarihoon

Or do they say, "In him is madness?" Rather, he brought them the truth, but most of them, to the truth, are averse.

کیا یہ کہتے ہیں کہ اسے سودا ہے (نہیں) بلکہ وہ ان کے پاس حق کو لے کر آئے ہیں اور ان میں سے اکثر حق کو ناپسند کرتے ہیں

Tafsir al-Jalalayn

Or do they say ‘There is a madness in him’? — this interrogative is meant as an affirmation of the truth of the Prophet’s sincerity and of the fact that messengers did come to past communities and of the fact that they do indeed recognise their Messenger to be truthful and trustworthy and of the fact that there is no madness in him. Nay bal is for transition he has brought them the truth namely the Qur’ān that comprises affirmations of the Oneness of God and the Laws of Islam; but most of them are averse to the truth.

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وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ وَمَن فِيهِنَّ بَلْ أَتَيْنَٰهُم بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِم مُّعْرِضُونَ

Wa lawit taba'al haqqu ahwaaa'ahum lafasadatis samaawaatu wal ardu wa man feehinnn; bal atainaahum bizikrihim fahum 'an zikrihim mu'ridon

But if the Truth had followed their inclinations, the heavens and the earth and whoever is in them would have been ruined. Rather, We have brought them their message, but they, from their message, are turning away.

اور خدائے (برحق) ان کی خواہشوں پر چلے تو آسمان اور زمین اور جو ان میں ہیں سب درہم برہم ہوجائیں۔ بلکہ ہم نے ان کے پاس ان کی نصیحت (کی کتاب) پہنچا دی ہے اور وہ اپنی (کتاب) نصیحت سے منہ پھیر رہے ہیں

Tafsir al-Jalalayn

And if the truth namely the Qur’ān had followed their desires and come to them with mention of what they fancied in the way of God having a partner and a child may God be exalted above such associations indeed the heavens and the earth and whoever is in them would have been corrupted they the heavens and the earth would have deviated from their observed order because contradictions would ensue as is usually the case when there is more than one ruler. Nay We have brought them their Remembrance namely the Qur’ān in which they are remembered and honoured but they are disregardful of their own Remembrance.

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أَمْ تَسْـَٔلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ

Am tas'aluhum kharjan fakharaaju Rabbika khairunw wa Huwa khairur raaziqeen

Or do you, [O Muhammad], ask them for payment? But the reward of your Lord is best, and He is the best of providers.

کیا تم ان سے (تبلیغ کے صلے میں) کچھ مال مانگتے ہو، تو تمہارا پروردگار کا مال بہت اچھا ہے اور وہ سب سے بہتر رزق دینے والا ہے

Tafsir al-Jalalayn

Or do you ask them for any recompense? any remuneration in return for the faith that you have brought them? Yet the recompense of your Lord is His remuneration His reward and His provision are better one reading has kharjan ‘recompense’ in both instances sc. kharjan fa-kharju; another has kharājan in both sc. kharājan fa-kharāju and He is the best of providers the best of givers and remunerators.

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وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Wa innaka latad'oohum ilaa Siraatim Mustaqeem

And indeed, you invite them to a straight path.

اور تم تو ان کو سیدھے راستے کی طرف بلاتے ہو

Tafsir al-Jalalayn

And truly you summon them to a straight path a straight route that is the religion of Islam.

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وَإِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ عَنِ ٱلصِّرَٰطِ لَنَٰكِبُونَ

Wa innnal lazeena laa yu'minoona bil Aakhirati 'anis siraati lanaakiboon

But indeed, those who do not believe in the Hereafter are deviating from the path.

اور جو لوگ آخرت پر ایمان نہیں لاتے وہ رستے سے الگ ہو رہے ہیں

Tafsir al-Jalalayn

And truly those who do not believe in the Hereafter in resurrection reward and punishment deviate swerve away from the path that is the route to salvation.

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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)

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.

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وَلَقَدْ أَخَذْنَٰهُم بِٱلْعَذَابِ فَمَا ٱسْتَكَانُوا۟ لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ

Wa laqad akhaznaahum bil'azaabi famastakaanoo li Rabbihim wa maa yatadarra'oon

And We had gripped them with suffering [as a warning], but they did not yield to their Lord, nor did they humbly supplicate, [and will continue thus]

اور ہم نے ان کو عذاب میں پکڑا تو بھی انہوں نے خدا کے آگے عاجزی نہ کی اور وہ عاجزی کرتے ہی نہیں

Tafsir al-Jalalayn

And We have already seized them with chastisement with hunger yet they did not humble themselves to their Lord nor did they devote themselves to prayer nor did they seek the pleasure of God through supplication.

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حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ

Hattaaa izaa fatahnaa 'alaihim baaban zaa 'azaabin shadeedin izaa hum feehi mublisoon

Until when We have opened before them a door of severe punishment, immediately they will be therein in despair.

یہاں تک کہ جب ہم نے پر عذاب شدید کا دروازہ کھول دیا تو اس وقت وہاں ناامید ہوگئے

Tafsir al-Jalalayn

Until hattā is for inceptiveness when We opened on them the gate of a severe chastisement namely the day of Badr slaying them behold! they are aghast thereat despairing of anything good.

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وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ قَلِيلًا مَّا تَشْكُرُونَ

Wa Huwal lazeee ansha a-lakumus sam'a wal absaara wal af'idah; qaleelam maa tashkuroon

And it is He who produced for you hearing and vision and hearts; little are you grateful.

اور وہی تو ہے جس نے تمہارے کان اور آنکھیں اور دل بنائے۔ (لیکن) تم کم شکرگزاری کرتے ہو

Tafsir al-Jalalayn

And He it is Who made created for you hearing meaning ears and eyes and hearts. Little thanks do you show qalīlan mā mā emphasises the paucity of the thanks.

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وَهُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ

Wa Huwal lazee zara akum fil ardi wa ilaihi tuhsharoon

And it is He who has multiplied you throughout the earth, and to Him you will be gathered.

اور وہی تو ہے جس نے تم کو زمین میں پیدا کیا اور اسی کی طرف تم جمع ہو کر جاؤ گے

Tafsir al-Jalalayn

And He it is Who dispersed created you on earth and to Him you shall be gathered resurrected.

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وَهُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ وَلَهُ ٱخْتِلَٰفُ ٱلَّيْلِ وَٱلنَّهَارِ أَفَلَا تَعْقِلُونَ

Wa Huwal lazee yuhyee wa yumeetu wa lahukh tilaaful laili wannahaar; afalaa ta'qiloon

And it is He who gives life and causes death, and His is the alternation of the night and the day. Then will you not reason?

اور وہی ہے جو زندگی بخشتا ہے اور موت دیتا ہے اور رات اور دن کا بدلتے رہنا اسی کا تصرف ہے، کیا تم سمجھتے نہیں

Tafsir al-Jalalayn

And He it is Who gives life by breathing the Spirit into the embryo mudgha and brings death and due to Him is the alternation of night and day in darkness and brightness and through increase and diminution. Will you not then comprehend? His handiwork exalted be He and so reflect?

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بَلْ قَالُوا۟ مِثْلَ مَا قَالَ ٱلْأَوَّلُونَ

Bal qaaloo misla maa qaalal awwaloon

Rather, they say like what the former peoples said.

بات یہ ہے کہ جو بات اگلے (کافر) کہتے تھے اسی طرح کی (بات یہ) کہتے ہیں

Tafsir al-Jalalayn

Nay but they say the like of what the ancients said.

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قَالُوٓا۟ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ

Qaalooo 'a-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'a-innaa lamab 'oosoon

They said, "When we have died and become dust and bones, are we indeed to be resurrected?

کہتے ہیں کہ جب ہم مر جائیں گے اور مٹی ہو جائیں گے اور استخوان (بوسیدہ کے سوا کچھ) نہ رہے گا تو کیا ہم پھر اٹھائے جائیں گے؟

Tafsir al-Jalalayn

They the ancients said ‘What when we are dead and have become dust and bones shall we then be raised? No! the two hamzas in each of the two instances are either pronounced fully or with the second one not pronounced but with an alif inserted between the two hamzas in both readings.

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لَقَدْ وُعِدْنَا نَحْنُ وَءَابَآؤُنَا هَٰذَا مِن قَبْلُ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ

Laqad wu'idnaa nahnu wa aabaaa'unaa haazaa min qablu in haazaaa illaaa asaateerul awwaleen

We have been promised this, we and our forefathers, before; this is not but legends of the former peoples."

یہ وعدہ ہم سے اور ہم سے پہلے ہمارے باپ دادا سے بھی ہوتا چلا آیا ہے (اجی) یہ تو صرف اگلے لوگوں کی کہانیاں ہیں

Tafsir al-Jalalayn

Already We and our fathers have been promised this resurrection after death before these are nothing but the fables the lies of the ancients’ mere jokes and strange tales asātīr the plural of ustūra.

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قُل لِّمَنِ ٱلْأَرْضُ وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ

Qul limanil ardu wa man feehaaa in kuntum ta'lamoon

Say, [O Muhammad], "To whom belongs the earth and whoever is in it, if you should know?"

کہو کہ اگر تم جانتے ہو تو بتاؤ کہ زمین اور جو کچھ زمین میں ہے سب کس کا مال ہے؟

Tafsir al-Jalalayn

Say to them ‘To whom does the earth and whoever is in it of creatures belong if you truly knew?’ their Creator and Owner.

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سَيَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَذَكَّرُونَ

Sa-yaqooloona lillaah; qul afalaa tazakkkaroon

They will say, "To Allah." Say, "Then will you not remember?"

جھٹ بول اٹھیں گے کہ خدا کا۔ کہو کہ پھر تم سوچتے کیوں نہیں؟

Tafsir al-Jalalayn

They will say ‘To God’. Say to them ‘Will you not then remember?’ tadhakkarūna the second tā’ of tatadhakkarūna has been assimilated with the dhāl will you not then be admonished and so realise that the One Who has the power to originate creation also has the power to resurrect after death?

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قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ ٱلسَّبْعِ وَرَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

Qul mar Rabbus samaawaatis sab'i wa Rabbul 'Arshil 'Azeem

Say, "Who is Lord of the seven heavens and Lord of the Great Throne?"

(ان سے) پوچھو کہ سات آسمانوں کا کون مالک ہے اور عرش عظیم کا (کون) مالک (ہے؟)

Tafsir al-Jalalayn

Say ‘Who is the Lord of the seven heavens and the Lord of the Great Throne?’ that is the throne kursī.

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سَيَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَتَّقُونَ

Sa yaqooloona lillaah; qul afalaa tattaqoon

They will say, "[They belong] to Allah." Say, "Then will you not fear Him?"

بےساختہ کہہ دیں گے کہ یہ (چیزیں) خدا ہی کی ہیں، کہو کہ پھر تم ڈرتے کیوں نہیں؟

Tafsir al-Jalalayn

They will say ‘God’. Say ‘Will you not then be God-fearing?’ will you then not be wary of worshipping things other than Him?

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قُلْ مَنۢ بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ

Qul mam bi yadihee malakootu kulli shai'inw wa Huwa yujeeru wa laa yujaaru 'alaihi in kuntum ta'lamoon

Say, "In whose hand is the realm of all things - and He protects while none can protect against Him - if you should know?"

کہو کہ اگر تم جانتے ہو تو بتاؤ کہ وہ کون ہے جس کے ہاتھ میں ہر چیز کی بادشاہی ہے اور وہ پناہ دیتا ہے اور اس کے مقابل کوئی کسی کو پناہ نہیں دے سکتا

Tafsir al-Jalalayn

Say ‘In whose hand is the dominion the possession of all things the final tā’ in malakūt is hyperbolic and who protects while from Him there is no protection if you know?’

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سَيَقُولُونَ لِلَّهِ قُلْ فَأَنَّىٰ تُسْحَرُونَ

Sa yaqooloona lillaah; qul fa annaa tus haroon

They will say, "[All belongs] to Allah." Say, "Then how are you deluded?"

فوراً کہہ دیں گے کہ (ایسی بادشاہی تو) خدا ہی کی ہے، تو کہو پھر تم پر جادو کہاں سے پڑ جاتا ہے؟

Tafsir al-Jalalayn

They will say ‘God.’ a variant reading for Allāh ‘God’ in both instances verses 87 and 89 has li’Llāh ‘to God’ which is in keeping with the sense of ‘to whom belongs what has been mentioned?’. Say ‘How then are you bewitched?’ how then are you duped and turned away from the truth the worship of God alone in other words ‘How do you envisage all this to be invalid?’.

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بَلْ أَتَيْنَٰهُم بِٱلْحَقِّ وَإِنَّهُمْ لَكَٰذِبُونَ

Bal atainaahum bil haqqi wa innahum lakaaziboon

Rather, We have brought them the truth, and indeed they are liars.

بات یہ ہے کہ ہم نے ان کے پاس حق پہنچا دیا ہے اور جو (بت پرستی کئے جاتے ہیں) بےشک جھوٹے ہیں

Tafsir al-Jalalayn

Nay but We have brought them the truth veracity and they are indeed liars in rejecting it namely the truth of the following

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مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُۥ مِنْ إِلَٰهٍ إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ

Mat takhazal laahu minw waladinw wa maa kaana ma'ahoo min ilaah; izal lazahaba kullu ilaahim bimaa khalaqa wa la'alaa ba'duhum 'alaa ba'd; Subhaannal laahi 'ammaa yasifoon

Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].

خدا نے نہ تو (اپنا) کسی کو بیٹا بنایا ہے اور نہ اس کے ساتھ کوئی معبود ہے، ایسا ہوتا تو ہر معبود اپنی اپنی مخلوقات کو لے کر چل دیتا اور ایک دوسرے پر غالب آجاتا۔ یہ لوگ جو کچھ خدا کے بارے میں بیان کرتے ہیں خدا اس سے پاک ہے

Tafsir al-Jalalayn

God has not taken any son nor is there any god along with Him; for then that is if there were a god along with Him each god would have taken away what he created he would have made it exclusively his and prevented the other god from having any mastery over it; and some of them would surely rise up against others in challenge just as the kings of this world are wont to do. Glorified be God — an exaltation of Him — above what they ascribe to Him of what has been mentioned.

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عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ

'Aalimil Ghaibi wash shahhaadati fata'aalaa 'ammaa yushrikoon

[He is] Knower of the unseen and the witnessed, so high is He above what they associate [with Him].

وہ پوشیدہ اور ظاہر کو جانتا ہے اور (مشرک) جو اس کے ساتھ شریک کرتے ہیں اس کی شان اس سے اونچی ہے

Tafsir al-Jalalayn

Knower of the Unseen and the visible what is hidden and what is observed if read in the genitive ‘ālimi’l-ghaybi ‘Knower of the Unseen’ this is an adjectival qualification; if in the nominative ‘ālimu’l-ghaybi ‘the Knower of the Unseen this would be the predicate of an implied preceding huwa ‘He is’ and exalted magnified be He above what they associate! with Him of partners.

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قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ

Qur Rabbi immmaa turiyannee maa yoo'adoon

Say, [O Muhammad], "My Lord, if You should show me that which they are promised,

(اے محمدﷺ) کہو کہ اے پروردگار جس عذاب کا ان (کفار) سے وعدہ ہو رہا ہے، اگر تو میری زندگی میں ان پر نازل کرکے مجھے بھی دکھادے

Tafsir al-Jalalayn

Say ‘My Lord! If immā this contains an assimilation of the conditional particle in with the extra mā You should show me what they are promised in the way of chastisement that it is true by their being slain at Badr

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رَبِّ فَلَا تَجْعَلْنِى فِى ٱلْقَوْمِ ٱلظَّٰلِمِينَ

Rabbi falaa taj'alnee fil qawmiz zaalimeen

My Lord, then do not place me among the wrongdoing people."

تو اے پروردگار مجھے (اس سے محفوظ رکھیئے اور) ان ظالموں میں شامل نہ کیجیئے

Tafsir al-Jalalayn

my Lord then do no put me among the evildoing folk’ lest I be destroyed when they are destroyed.

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وَإِنَّا عَلَىٰٓ أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَٰدِرُونَ

Wa innaa 'alaaa an nuriyaka maa na'iduhum laqaadiroon

And indeed, We are able to show you what We have promised them.

اور جو وعدہ ہم ان سے کر رہے ہیں ہم تم کو دکھا کر ان پر نازل کرنے پر قادر ہیں

Tafsir al-Jalalayn

And truly We are able to show you what We promise them.

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ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Idfa' billate hiya ahsanus saiyi'ah; nahnu a'lamu bimaa yasifoon

Repel, by [means of] what is best, [their] evil. We are most knowing of what they describe.

اور بری بات کے جواب میں ایسی بات کہو جو نہایت اچھی ہو۔ اور یہ جو کچھ بیان کرتے ہیں ہمیں خوب معلوم ہے

Tafsir al-Jalalayn

Ward off with that which is better that is to say with the better trait of pardoning and shunning them the evil act the hurt they cause you — this was revealed before the command to fight them. We know best what they allege what they invent of lies and what they say and so We will requite them for it.

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وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ

Wa qur Rabbi a'oozu bika min hamazaatish Shayaateen

And say, "My Lord, I seek refuge in You from the incitements of the devils,

اور کہو کہ اے پروردگار! میں شیطانوں کے وسوسوں سے تیری پناہ مانگتا ہو

Tafsir al-Jalalayn

And say ‘My Lord I seek protection in You from the promptings of devils from their evil suggestions which they whisper.

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وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ

Wa a'oozu bika Rabbi ai-yahduroon

And I seek refuge in You, my Lord, lest they be present with me."

اور اے پروردگار! اس سے بھی تیری پناہ مانگتا ہوں کہ وہ میرے پاس آموجود ہوں

Tafsir al-Jalalayn

And I seek protection in You my Lord lest they visit me’ in any of my affairs for they only visit to bring ill.

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حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ

Hattaaa izaa jaaa'a ahada humul mawtu qaala Rabbir ji'oon

[For such is the state of the disbelievers], until, when death comes to one of them, he says, "My Lord, send me back

(یہ لوگ اسی طرح غفلت میں رہیں گے) یہاں تک کہ جب ان میں سے کسی کے پاس موت آجائے گی تو کہے گا کہ اے پروردگار! مجھے پھر (دنیا میں) واپس بھیج دے

Tafsir al-Jalalayn

Until hattā is for inceptiveness when death comes to one of them and he sees his place in the Fire and his would-be place in Paradise had he been a believer he says ‘My Lord! Send me back arji‘ūn the plural person is used to indicate the gravity of the plea

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لَعَلِّىٓ أَعْمَلُ صَٰلِحًا فِيمَا تَرَكْتُ كَلَّآ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

La'alleee a'malu saalihan feemaa taraktu kallaa; innahaa kalimatun huwa qaaa'iluhaa wa minw waraaa'him barzakhun ilaa Yawmi yub'asoon

That I might do righteousness in that which I left behind." No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.

تاکہ میں اس میں جسے چھوڑ آیا ہوں نیک کام کیا کروں۔ ہرگز نہیں۔ یہ ایک ایسی بات ہے کہ وہ اسے زبان سے کہہ رہا ہوگا (اور اس کے ساتھ عمل نہیں ہوگا) اور اس کے پیچھے برزخ ہے (جہاں وہ) اس دن تک کہ (دوبارہ) اٹھائے جائیں گے، (رہیں گے)

Tafsir al-Jalalayn

that I might act righteously by witnessing that ‘there is no god but God’ that this might be in that which I have left behind’ in what I have wasted of my life in other words that this affirmation might be in its place. God exalted be He says By no means! that is there shall be no return. It namely the statement ‘My Lord! Send me back’ is merely a word that he speaks but a word in which there is no benefit for him; and behind them ahead of them there is a barrier which prevents them from going back to this world until the day when they are raised after which day there will be no more return.

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فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَآءَلُونَ

Fa izaa nufikha fis Soori falaaa ansaaba bainahum yawma'izinw wa laa yatasaaa'aloon

So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another.

پھر جب صور پھونکا جائے گا تو نہ تو ان میں قرابتیں ہوں گی اور نہ ایک دوسرے کو پوچھیں گے

Tafsir al-Jalalayn

And when the Trumpet is blown the Horn at the first or second blast there will be no more ties of kinship between them on that day for them to boast of among themselves nor will they question one another about such ties in contrast to their state in the life of this world because of the gravity of the situation that will distract them from such questioning at certain points during the Day of Resurrection. At other points they are awake and as is stated in one verse Some of them will turn to others questioning each other Q. 3750.

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فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Faman saqulat mawaazee nuhoo fa ulaaa'ika humul muflihoon

And those whose scales are heavy [with good deeds] - it is they who are the successful.

تو جن کے (عملوں کے) بوجھ بھاری ہوں گے۔ وہ فلاح پانے والے ہیں

Tafsir al-Jalalayn

Then those whose scales are heavy with good deeds they are the successful the winners;

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وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فِى جَهَنَّمَ خَٰلِدُونَ

Wa man khaffat mawaa zeenuhoo fa ulaaa'ikal lazeena khasiroon anfusahum fee Jahannnama khaalidoon

But those whose scales are light - those are the ones who have lost their souls, [being] in Hell, abiding eternally.

اور جن کے بوجھ ہلکے ہوں گے وہ لوگ ہیں جنہوں نے اپنے تئیں خسارے میں ڈالا، ہمیشہ دوزخ میں رہیں گے

Tafsir al-Jalalayn

and those whose scales are light because of evil deeds they are the ones who have lost their souls and so they will be abiding in Hell.

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تَلْفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمْ فِيهَا كَٰلِحُونَ

Talfahu wujoohahumun Naaru wa hum feehaa kaalihood

The Fire will sear their faces, and they therein will have taut smiles.

آگ ان کے مونہوں کو جھلس دے گی اور وہ اس میں تیوری چڑھائے ہوں گے

Tafsir al-Jalalayn

The Fire will scorch their faces it will burn them while they glower therein their upper and lower lips having receded from their teeth and it will be said to them

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أَلَمْ تَكُنْ ءَايَٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُم بِهَا تُكَذِّبُونَ

Alam takun Aayaatee tutlaa 'alaikum fakuntum bihaa tukazziboon

[It will be said]. "Were not My verses recited to you and you used to deny them?"

کیا تم کو میری آیتیں پڑھ کر نہیں سنائی جاتیں تھیں (نہیں) تم ان کو سنتے تھے (اور) جھٹلاتے تھے

Tafsir al-Jalalayn

‘Were not My signs in the Qur’ān recited to you were you not threatened therewith and you used to deny them?’

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قَالُوا۟ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَآلِّينَ

Qaaloo Rabbanaa ghalabat 'alainaa shiqwatunaa wa kunnaa qawman daaalleen

They will say, "Our Lord, our wretchedness overcame us, and we were a people astray.

اے ہمارے پروردگار! ہم پر ہماری کم بختی غالب ہوگئی اور ہم رستے سے بھٹک گئے

Tafsir al-Jalalayn

They will say ‘Our Lord our wretchedness shiqwatunā a variant reading has shaqāwatunā both of which are verbal nouns with the same meaning overcame us and we were an erring folk astray from guidance.

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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

Tafsir al-Jalalayn

Our Lord bring us out of it! Then if we revert to disobedience we will indeed be evildoers’.

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قَالَ ٱخْسَـُٔوا۟ فِيهَا وَلَا تُكَلِّمُونِ

Qaalakh sa'oo feehaa wa laa tukallimoon

He will say, "Remain despised therein and do not speak to Me.

(خدا) فرمائے گا کہ اسی میں ذلت کے ساتھ پڑے رہو اور مجھ سے بات نہ کرو

Tafsir al-Jalalayn

He will say to them by the tongue of a Keeper of Hell whose proportion is twice the size of this world ‘Begone in it away with you in the Fire despicable as you are and do not speak to Me about relieving you from the chastisement — so that all their hope is extinguished.

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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

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”.

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فَٱتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰٓ أَنسَوْكُمْ ذِكْرِى وَكُنتُم مِّنْهُمْ تَضْحَكُونَ

Fattakhaztumoohum sikhriyyan hattaaa ansawkum zikree wa kuntum minhum tadhakoon

But you took them in mockery to the point that they made you forget My remembrance, and you used to laugh at them.

تو تم ان سے تمسخر کرتے رہے یہاں تک کہ ان کے پیچھے میری یاد بھی بھول گئے اور تم (ہمیشہ) ان سے ہنسی کیا کرتے تھے

Tafsir al-Jalalayn

But then you took them as an object of ridicule read sukhriyyan or sikhriyyan a verbal noun meaning ‘mockery’. Among those ridiculed were Bilāl al-Habashī Suhayb al-Rūmī ‘Ammār b. Yāsir and Salmān al-Fārisī; until they made you forget My remembrance which you disregarded as you were engaged in deriding them. Thus these men were the cause of the forgetting which is why this act has been attributed to them and you used to laugh at them.

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إِنِّى جَزَيْتُهُمُ ٱلْيَوْمَ بِمَا صَبَرُوٓا۟ أَنَّهُمْ هُمُ ٱلْفَآئِزُونَ

Inee jazaituhumul Yawma bimaa sabarooo annahum humul faaa'izoon

Indeed, I have rewarded them this Day for their patient endurance - that they are the attainers [of success]."

آج میں نے اُن کو اُن کے صبر کا بدلہ دیا، کہ وہ کامیاب ہوگئے

Tafsir al-Jalalayn

Indeed I have rewarded them this day abiding bliss for the endurance they showed while you mocked them and caused them hurt. They are indeed the winners’ of what they sought read innahum as indicating a new sentence or annahum as indicating a second direct object of the verb jazaytuhum ‘I have rewarded them’.

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قَٰلَ كَمْ لَبِثْتُمْ فِى ٱلْأَرْضِ عَدَدَ سِنِينَ

Qaala kam labistum fil ardi 'adada sineen

[Allah] will say, "How long did you remain on earth in number of years?"

(خدا) پوچھے گا کہ تم زمین میں کتنے برس رہے؟

Tafsir al-Jalalayn

He exalted be He will say to them by the tongue of a Keeper of Hell a variant reading for qāla ‘He will say’ has qul ‘say’ ‘How long did you tarry in the earth in this world and in your graves in years?’ ‘adada sinīna is a specification.

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قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَسْـَٔلِ ٱلْعَآدِّينَ

Qaaloo labisnaa yawman aw ba'da yawmin fas'alil 'aaaddeen

They will say, "We remained a day or part of a day; ask those who enumerate."

وہ کہیں گے کہ ہم ایک روز یا ایک روز سے بھی کم رہے تھے، شمار کرنے والوں سے پوچھ لیجیئے

Tafsir al-Jalalayn

They will say ‘We tarried a day or part of a day — they are uncertain thereof deeming it shorter than what it was because of the gravity of the chastisement they are suffering. Yet ask those who keep count!’ namely ask the angels who number the deeds of all creatures.

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قَٰلَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ

Qaala il labistum illaa qaleelal law annakum kuntum ta'lamoon

He will say, "You stayed not but a little - if only you had known.

(خدا) فرمائے گا کہ (وہاں) تم (بہت ہی) کم رہے۔ کاش تم جانتے ہوتے

Tafsir al-Jalalayn

He exalted will say to them also by the tongue of Keeper of Hell a variant reading for qāla ‘He will say’ has qul ‘say’ ‘You tarried but a little if only you knew the length of time you tarried you would have realised that it is trivial relative to how long you will tarry in the Fire.

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أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَٰكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

Afahsibtum annamaa khalaqnaakum 'abasanw wa annakum ilainaa laa turja'oon

Then did you think that We created you uselessly and that to Us you would not be returned?"

کیا تم یہ خیال کرتے ہو کہ ہم نے تم کو بےفائدہ پیدا کیا ہے اور یہ تم ہماری طرف لوٹ کر نہیں آؤ گے؟

Tafsir al-Jalalayn

Did you suppose that We created you aimlessly and not for an underlying reason and that you would not be returned to Us?’ read active tarji‘ūna ‘you would not return’ or passive turja‘ūna ‘you would not be returned’ Nay! But it was so that We might enthral you with commands and prohibitions where after you would be returned to Us for Us to requite you accordingly And I did not create the jinn and mankind except that they may worship Me Q. 5156.

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فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ

Fata'aalal laahul Malikul Haqq; laaa ilaaha illaa Huwa Rabbul 'Arshil Kareem

So exalted is Allah, the Sovereign, the Truth; there is no deity except Him, Lord of the Noble Throne.

تو خدا جو سچا بادشاہ ہے (اس کی شان) اس سے اونچی ہے، اس کے سوا کوئی معبود نہیں، وہی عرش بزرگ کا مالک ہے

Tafsir al-Jalalayn

So exalted be God above aimless action and other such things that do not befit Him the King the Truth! There is no god except Him the Lord of the Noble Throne ‘arsh the throne kursī which is a seat similar to a king’s that is exquisite.

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وَمَن يَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ لَا بُرْهَٰنَ لَهُۥ بِهِۦ فَإِنَّمَا حِسَابُهُۥ عِندَ رَبِّهِۦٓ إِنَّهُۥ لَا يُفْلِحُ ٱلْكَٰفِرُونَ

Wa mai yad'u ma'allaahi ilaahan aakhara laa burhaana lahoo bihee fa innnamaa hisaabuhoo 'inda Rabbih; innahoo laa yuflihul kaafiroon

And whoever invokes besides Allah another deity for which he has no proof - then his account is only with his Lord. Indeed, the disbelievers will not succeed.

اور جو شخص خدا کے ساتھ اور معبود کو پکارتا ہے جس کی اس کے پاس کچھ بھی سند نہیں تو اس کا حساب خدا ہی کے ہاں ہوگا۔ کچھ شک نہیں کہ کافر رستگاری نہیں پائیں گے

Tafsir al-Jalalayn

And he who calls on another god along with God has no proof thereof lā burhāna lahu bihi an extra explicative adjectival qualification that has no other syntactical signification his reckoning his requital will indeed be with his Lord. Truly the disbelievers will not be successful they will not be felicitous.

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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

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.