بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓمٓ
Alif-Laaam-Meeem
Alif, Lam, Meem.
الٓمٓ
Tafsir al-Jalalayn
Alif lām mīm God knows best what He means by these letters.
غُلِبَتِ ٱلرُّومُ
Ghulibatir Room
The Byzantines have been defeated
(اہلِ) روم مغلوب ہوگئے
Tafsir al-Jalalayn
The Byzantines — who are among the People of the Scripture — have been vanquished; the Persians vanquished them and they are not people of a scripture but worship graven images. The Meccan disbelievers rejoiced in this defeat of the Byzantines and said to the Muslims ‘We shall vanquish you as the Persians vanquished the Byzantines’;
فِىٓ أَدْنَى ٱلْأَرْضِ وَهُم مِّنۢ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ
Feee adnal ardi wa hummim ba'di ghalabihim sa ya ghliboon
In the nearest land. But they, after their defeat, will overcome.
نزدیک کے ملک میں اور وہ مغلوب ہونے کے بعد عنقریب غالب آجائیں گے
Tafsir al-Jalalayn
in the nearer part of the land that is in the Byzantine land that lies nearest to Persia in Mesopotamia al-Jazīra. There the two armies met and the Persians were the ones who had begun the invasion. But they that is the Byzantines after their vanquishing ghalabihim the verbal noun ghalab has been annexed to the direct object hum in other words ghalabatu fāris iyyāhum ‘the Persians’ vanquishing of them’ shall be the victors over the Persians
فِى بِضْعِ سِنِينَ لِلَّهِ ٱلْأَمْرُ مِن قَبْلُ وَمِنۢ بَعْدُ وَيَوْمَئِذٍ يَفْرَحُ ٱلْمُؤْمِنُونَ
Fee bid'i sineen; lillaahil amru min qablu wa mim ba'd; wa yawma'iziny yafrahul mu'minoon
Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice
چند ہی سال میں پہلے بھی اور پیچھے بھی خدا ہی کا حکم ہے اور اُس روز مومن خوش ہوجائیں گے
Tafsir al-Jalalayn
in a few years bid‘ usually means between three and nine or ten years. So the two armies met again seven years after this former encounter and the Byzantines defeated the Persians. To God belongs the command before and after that is before the defeat of the Byzantines and thereafter that is to say the Persian victory at first and the Byzantine victory later were the result of God’s command in other words His will and on that day the day when the Byzantines will be victorious the believers shall rejoice
بِنَصْرِ ٱللَّهِ يَنصُرُ مَن يَشَآءُ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Binasril laa; yansuru mai yashaaa'u wa Huwal 'Azeezur Raheem
In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.
(یعنی) خدا کی مدد سے۔ وہ جسے چاہتا ہے مدد دیتا ہے اور وہ غالب (اور) مہربان ہے
Tafsir al-Jalalayn
in God’s help to them against the Persians. They the believers indeed rejoiced in this as they came to know of it on the day that it took place on the day of the battle of Badr when Gabriel came down with this news thereon in addition to their rejoicing in their victory over the idolaters on that same day. He helps whomever He will; and He is the Mighty the Victor the Merciful to believers.
وَعْدَ ٱللَّهِ لَا يُخْلِفُ ٱللَّهُ وَعْدَهُۥ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
Wa'dal laahi laa yukhliful laahu wa'dahoo wa laakin na aksaran naasi laa ya'lamoon
[It is] the promise of Allah. Allah does not fail in His promise, but most of the people do not know.
(یہ) خدا کا وعدہ (ہے) خدا اپنے وعدے کے خلاف نہیں کرتا لیکن اکثر لوگ نہیں جانتے
Tafsir al-Jalalayn
The promise of God wa‘da’Llāhi is the verbal noun substituting for the full verbal construction; it is actually wa‘adahumu’Llāhu al-nasr ‘God promised them victory’. God does not fail His promise of such help but most people namely the disbelievers of Mecca are not aware of His promise to help them to victory.
يَعْلَمُونَ ظَٰهِرًا مِّنَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ عَنِ ٱلْـَٔاخِرَةِ هُمْ غَٰفِلُونَ
Ya'lamoona zaahiram minal hayaatid dunya wa hum 'anil Aakhirati hum ghaafiloon
They know what is apparent of the worldly life, but they, of the Hereafter, are unaware.
یہ تو دنیا کی ظاہری زندگی کو جانتے ہیں۔ اور آخرت (کی طرف) سے غافل ہیں
Tafsir al-Jalalayn
They know merely an outward aspect of the life of this world that is to say its various means of securing livelihood such as commerce agriculture construction and cultivation and so on; but they of the Hereafter they are oblivious this repetition of hum ‘they’ is for emphasis.
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَٰفِرُونَ
Awalam yatafakkaroo feee anfusihim; maa khalaqal laahus samaawaati wal arda wa maa bainahumaaa illaa bil haqqi wa ajalim musammaa; wa inna kaseeram minan naasi biliqaaa'i Rabbihim lakaafiroon
Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.
کیا اُنہوں نے اپنے دل میں غور نہیں کیا۔ کہ خدا نے آسمانوں اور زمین کو اور جو کچھ ان دونوں کے درمیان ہے اُن کو حکمت سے اور ایک وقت مقرر تک کے لئے پیدا کیا ہے۔ اور بہت سے لوگ اپنے پروردگار سے ملنے کے قائل ہی نہیں
Tafsir al-Jalalayn
Have they not contemplated themselves? so that they might emerge from their oblivion. God did not create the heavens and the earth and what is between them except with the truth and an appointed term for that creation at the conclusion of which this creation will perish and after which will be the Resurrection. But indeed many people that is to say such as the Meccan disbelievers disbelieve in the encounter with their Lord that is they do not believe in resurrection after death.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
Awalm yaseeroo fil ardi fa-yanzuroo kaifa kaana 'aaqibatul lazeena min qablihim; kaanooo ashadda minhhum quwwatanw wa asaarul arda wa 'amaroohaaa aksara mimmaa 'amaroohaa wa jaaa'athum Rusuluhum bil baiyinaati famaa kaanal laahu liyazli mahum wa laakin kaanooo anfusahum yazlimoon
Have they not traveled through the earth and observed how was the end of those before them? They were greater than them in power, and they plowed the earth and built it up more than they have built it up, and their messengers came to them with clear evidences. And Allah would not ever have wronged them, but they were wronging themselves.
کیا اُن لوگوں نے ملک میں سیر نہیں کی (سیر کرتے) تو دیکھ لیتے کہ جو لوگ اُن سے پہلے تھے ان کا انجام کیسے ہوا۔ وہ اُن سے زورو قوت میں کہیں زیادہ تھے اور اُنہوں نے زمین کو جوتا اور اس کو اس سے زیادہ آباد کیا تھا جو اُنہوں نے آباد کیا۔ اور اُن کے پاس اُن کے پیغمبر نشانیاں لےکر آتے رہے تو خدا ایسا نہ تھا کہ اُن پر ظلم کرتا۔ بلکہ وہی اپنے آپ پر ظلم کرتے تھے
Tafsir al-Jalalayn
Have they not travelled in the land and beheld how was the consequence for those before them? of past communities which was that they were destroyed for denying their messengers. They were more powerful than them — such were ‘Ād and Thamūd — and they effected the land they tilled it and churned it up to sow crops and cultivate trees and developed it more than these the Meccan disbelievers have developed it; and their messengers brought them clear signs manifest proofs for God would never wrong them by destroying them without being guilty but they used to wrong themselves by denying their messengers.
ثُمَّ كَانَ عَٰقِبَةَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ ٱلسُّوٓأَىٰٓ أَن كَذَّبُوا۟ بِـَٔايَٰتِ ٱللَّهِ وَكَانُوا۟ بِهَا يَسْتَهْزِءُونَ
Summa kaana'aaqibatal lazeena asaaa'us sooo aaa an kazzaboo bi aayaatil laahi wa kaanoo bihaa yastahzi'oon
Then the end of those who did evil was the worst [consequence] because they denied the signs of Allah and used to ridicule them.
پھر جن لوگوں نے برائی کی اُن کا انجام بھی برا ہوا اس لیے کہ خدا کی آیتوں کو جھٹلاتے اور اُن کی ہنسی اُڑاتے رہے تھے
Tafsir al-Jalalayn
Then the consequence for those who committed evil was evil al-sū’ā is the feminine form of al-aswa’ ‘the worst’; it may be read as the predicate of kāna if one reads ‘āqibatu in the nominative; or it is the subject of kāna if read as ‘āqibata in the accusative; and so what is meant is Hell in the former reading or according to the latter reading simply their evil actions because they denied the signs of God the Qur’ān and made a mock of them.
ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ
Allaahu yabda'ul khalqa summa yu'eeduhoo summa ilaihi turja'oon
Allah begins creation; then He will repeat it; then to Him you will be returned.
خدا ہی خلقت کو پہلی بار پیدا کرتا ہے وہی اس کو پھر پیدا کرے گا پھر تم اُسی کی طرف لوٹ جاؤ گے
Tafsir al-Jalalayn
God originates creation in other words He produces the creation of mankind then He will reproduce it that is the creation of them after their death then to Him you shall be returned read turja‘ūna; or yurja‘ūna ‘they shall be returned’.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُبْلِسُ ٱلْمُجْرِمُونَ
Wa yawma taqoomus Saa'atu yublisul mujrimoon
And the Day the Hour appears the criminals will be in despair.
اور جس دن قیامت برپا ہوگی گنہگار نااُمید ہوجائیں گے
Tafsir al-Jalalayn
And on the Day when the Hour comes the sinners will be dumbfounded the idolaters will be fall into silence as their line of argument can no longer be continued.
وَلَمْ يَكُن لَّهُم مِّن شُرَكَآئِهِمْ شُفَعَٰٓؤُا۟ وَكَانُوا۟ بِشُرَكَآئِهِمْ كَٰفِرِينَ
Wa lam yakul lahum min shurakaaa'ihim shufa'aaa'u wa kaanoo bishurakaaa'ihim kaafireen
And there will not be for them among their [alleged] partners any intercessors, and they will [then] be disbelievers in their partners.
اور ان کے (بنائے ہوئے) شریکوں میں سے کوئی ان کا سفارشی نہ ہوگا اور وہ اپنے شریکوں سے نامعتقد ہوجائیں گے
Tafsir al-Jalalayn
And none from among those partners of theirs those whom they ascribed as partners of God namely the idols to intercede for them shall be intercessors for them and they shall disavow these partners of theirs in other words they shall dissociate from them.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
Wa Yawma taqoomus Saa'atu Yawma'iziny yatafarraqoon
And the Day the Hour appears - that Day they will become separated.
اور جس دن قیامت برپا ہوگی اس روز وہ الگ الگ فرقے ہوجائیں گے
Tafsir al-Jalalayn
And on the Day when the Hour comes that day yawma’idhin is repeated for emphasis they believers and disbelievers shall be separated.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَهُمْ فِى رَوْضَةٍ يُحْبَرُونَ
Fa ammal lazeena aamanoo wa 'amilus saalihaati fahum fee rawdatiny yuhbaroon
And as for those who had believed and done righteous deeds, they will be in a garden [of Paradise], delighted.
تو جو لوگ ایمان لائے اور عمل نیک کرتے رہے وہ (بہشت کے) باغ میں خوش حال ہوں گے
Tafsir al-Jalalayn
As for those who believed and performed righteous deeds they shall be made happy in a garden of Paradise.
وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَا وَلِقَآئِ ٱلْـَٔاخِرَةِ فَأُو۟لَٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ
Wa ammal lazeena kafaroo wa kazzaboo bi-Aayaatinaa wa liqaaa'il Aakhirati faulaaa'ika fil'azaabi muhdaroon
But as for those who disbelieved and denied Our verses and the meeting of the Hereafter, those will be brought into the punishment [to remain].
اور جنہوں نے کفر کیا اور ہماری آیتوں اور آخرت کے آنے کو جھٹلایا۔ وہ عذاب میں ڈالے جائیں گے
Tafsir al-Jalalayn
But as for those who disbelieved and denied Our signs namely the Qur’ān and the encounter of the Hereafter the Resurrection and other matters those they shall be arraigned into the chastisement.
فَسُبْحَٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
Fa Subhaanal laahi heena tumsoona wa heena tusbihoon
So exalted is Allah when you reach the evening and when you reach the morning.
تو جس وقت تم کو شام ہو اور جس وقت صبح ہو خدا کی تسبیح کرو (یعنی نماز پڑھو)
Tafsir al-Jalalayn
So glory be to God — in other words so glorify God meaning perform prayer — when you enter the time of the night in which there are two prayers the sunset one maghrib and the later night one ‘ishā’ and when you rise in the morning in which there is the morning prayer subh.
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ
Wa lahul hamdu fis samaawaati wal ardi wa 'ashiyyanw wa heena tuzhiroon
And to Him is [due all] praise throughout the heavens and the earth. And [exalted is He] at night and when you are at noon.
اور آسمانوں اور زمین میں اُسی کی تعریف ہے۔ اور تیسرے پہر بھی اور جب دوپہر ہو (اُس وقت بھی نماز پڑھا کرو)
Tafsir al-Jalalayn
And to Him belongs all praise in the heavens and the earth — a parenthetical statement in other words the inhabitants in both of these realms praise Him — and as the sun declines wa-‘ashiyyan is a supplement to hīna ‘when’ of the previous verse in which comes the afternoon prayer ‘asr and when you enter noontime in which comes the midday prayer zuhr.
يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَٰلِكَ تُخْرَجُونَ
Yukhrijul haiya minal maiyiti wa yukhrijul maiyita minal haiyi wa yuhyil arda ba'da mawtihaa; wa kazaalika tukhrajoon
He brings the living out of the dead and brings the dead out of the living and brings to life the earth after its lifelessness. And thus will you be brought out.
وہی زندے کو مردے سے نکالتا اور (وہی) مردے کو زندے سے نکالتا ہے اور (وہی) زمین کو اس کے مرنے کے بعد زندہ کرتا ہے۔ اور اسی طرح تم (دوبارہ زمین میں سے) نکالے جاؤ گے
Tafsir al-Jalalayn
He brings forth the living from the dead as in the case of the human being who is produced from a sperm-drop and a bird from an egg and He brings forth the dead a sperm-drop or an egg from the living and He revives the earth with vegetation after it has died dried out. And in such a manner of being brought forth you shall be brought forth from the graves read either as the active takhrujūna ‘you shall come forth’ or the passive tukhrajūna ‘you shall be brought forth’.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ
Wa min Aayaatiheee an khalaqakum min turaabin summa izaaa antum basharun tantashiroon
And of His signs is that He created you from dust; then, suddenly you were human beings dispersing [throughout the earth].
اور اسی کے نشانات (اور تصرفات) میں سے ہے کہ اُس نے تمہیں مٹی سے پیدا کیا۔ پھر اب تم انسان ہوکر جا بجا پھیل رہے ہو
Tafsir al-Jalalayn
And of His signs exalted be He indicating His power is that He created you in other words your origin Adam of dust then lo! you are human beings of flesh and blood spreading across the earth.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
Wa min Aayaatiheee an khalaqa lakum min anfusikum azwaajal litaskunooo ilaihaa wa ja'ala bainakum mawad datanw wa rahmah; inna fee zaalika la Aayaatil liqawminy yatafakkaroon
And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.
اور اسی کے نشانات (اور تصرفات) میں سے ہے کہ اُس نے تمہارے لئے تمہاری ہی جنس کی عورتیں پیدا کیں تاکہ اُن کی طرف (مائل ہوکر) آرام حاصل کرو اور تم میں محبت اور مہربانی پیدا کر دی جو لوگ غور کرتے ہیں اُن کے لئے ان باتوں میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
And of His signs is that He created for you from yourselves mates — Eve was created from Adam’s rib and the remainder of mankind from the reproductive fluids of men and women — that you might find peace by their side and become intimate with them and He ordained between you all affection and mercy. Surely in that mentioned there are signs for a people who reflect upon God’s handiwork exalted be He.
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّلْعَٰلِمِينَ
Wa min Aayaatihee khalqus samaawaati wal aardi wakhtilaafu alsinatikum wa alwaanikum; inna fee zaalika la Aayaatil lil'aalimeen
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.
اور اسی کے نشانات (اور تصرفات) میں سے ہے آسمانوں اور زمین کا پیدا کرنا اور تمہاری زبانوں اور رنگوں کا جدا جدا ہونا۔ اہلِ دانش کے لیے ان (باتوں) میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
And of His signs is the creation of the heavens and the earth and the differences of your tongues that is your languages such as Arabic non-Arabic and so on and your colours such as white or black or otherwise even though all of you are originally the offspring of the same man and woman. Surely in that there are signs indications of His power exalted be He for all peoples this may be vocalised either as li’l-‘ālamīna or li’l-‘ālimīna so it means either rational creatures or people of knowledge respectively.
وَمِنْ ءَايَٰتِهِۦ مَنَامُكُم بِٱلَّيْلِ وَٱلنَّهَارِ وَٱبْتِغَآؤُكُم مِّن فَضْلِهِۦٓ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّقَوْمٍ يَسْمَعُونَ
Wa min Aayaatihee manaamukum bil laili wannahaari wabtighaaa'ukum min fadlih; inna fee zaalika la Aayaatil liqawminy yasma'oon
And of His signs is your sleep by night and day and your seeking of His bounty. Indeed in that are signs for a people who listen.
اور اسی کے نشانات (اور تصرفات) میں سے ہے تمہارا رات اور دن میں سونا اور اُس کے فضل کا تلاش کرنا۔ جو لوگ سنتے ہیں اُن کے لیے ان باتوں میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
And of His signs is your sleep by night and day by His will as a repose for you and your seeking during the day of His bounty in other words your going about freely in order to seek a living is by His will. Surely in that there are signs for people who listen listening in a way so as to be prompted to reflect and take heed.
وَمِنْ ءَايَٰتِهِۦ يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءً فَيُحْىِۦ بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
Wa min Aayaatihee yureekumul barqa khawfanw wa tama'anw wa yunazzilu minas samaaa'i maaa'an fa yuhyee bihil arda ba'da mawtihaaa inna fee zaalika la Aayaatil liqawminy ya'qiloon
And of His signs is [that] He shows you the lightning [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.
اور اسی کے نشانات (اور تصرفات) میں سے ہے کہ تم کو خوف اور اُمید دلانے کے لئے بجلی دکھاتا ہے اور آسمان سے مینھہ برساتا ہے۔ پھر زمین کو اس کے مر جانے کے بعد زندہ (و شاداب) کر دیتا ہے۔ عقل والوں کے لئے ان (باتوں) میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
And of His signs is His showing you lightning to arouse fear in the traveller of storms and hope in the one not travelling of the coming of the rain; and He sends down water from the heaven and with it He revives the earth after it has died that is after it has dried out so that it produces vegetation once again. Surely in that mentioned there are signs for people who understand a people who reflect.
وَمِنْ ءَايَٰتِهِۦٓ أَن تَقُومَ ٱلسَّمَآءُ وَٱلْأَرْضُ بِأَمْرِهِۦ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ ٱلْأَرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ
Wa min Aayaatihee an taqoomas samaaa'u wal ardu bi-amrih; summa izaa da'aakum da'watam minal ardi izaaa antum takhrujoon
And of His signs is that the heaven and earth remain by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth.
اور اسی کے نشانات (اور تصرفات) میں سے ہے کہ آسمان اور زمین اس کے حکم سے قائم ہیں۔ پھر جب وہ تم کو زمین میں سے (نکلنے کے لئے) آواز دے گا تو تم جھٹ نکل پڑو گے
Tafsir al-Jalalayn
And of His signs is that the heaven and the earth remain standing by His command by His will without any supports; then when He calls you to come out of the earth when Isrāfīl blows the Horn for the raising from the graves to commence lo! you shall come forth from it alive. Thus your coming forth out of it by a call constitutes one of His many signs exalted be He.
وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ كُلٌّ لَّهُۥ قَٰنِتُونَ
Wa lahoo man fissamaawaati wal ardi kullul lahoo qaanitoon
And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient.
اور آسمانوں اور زمین میں (جتنے فرشتے اور انسان وغیرہ ہیں) اسی کے (مملوک) ہیں (اور) تمام اس کے فرمانبردار ہیں
Tafsir al-Jalalayn
And to Him belongs whoever is in the heavens and the earth as possessions creatures and servants. All are obedient to Him.
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Wa Huwal lazee yabda'ul khalqa summa yu'eeduhoo wa huwa ahwanu 'alaih; wa lahul masalul la'laa fissamaawaati wal-ard; wa Huwal 'Azeezul Hakeem
And it is He who begins creation; then He repeats it, and that is [even] easier for Him. To Him belongs the highest attribute in the heavens and earth. And He is the Exalted in Might, the Wise.
اور وہی تو ہے جو خلقت کو پہلی دفعہ پیدا کرتا ہے پھر اُسے دوبارہ پیدا کرے گا۔ اور یہ اس کو بہت آسان ہے۔ اور آسمانوں اور زمین میں اس کی شان بہت بلند ہے۔ اور وہ غالب حکمت والا ہے
Tafsir al-Jalalayn
And He it is Who initiates the creation of mankind then brings it back after their destruction and that is even easier for Him than the initiation — from the perspective of those addressed for whom to repeat something is easier than doing it for the first time — otherwise in God’s case exalted be He both are just as easy. His is the loftiest description in the heavens and the earth the most sublime attribute namely that ‘there is no god except God’. And He is the Mighty in His kingdom the Wise in His creation.
ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَٰتِ لِقَوْمٍ يَعْقِلُونَ
Daraba lakum masalam min anfusikum hal lakum mimmaa malakat aymaanukum min shurakaaa'a fee maa razaqnaakum fa antum feehi sawaaa'un takhaafoonahum kakheefa tikum anfusakum; kazaalika nufassilul Aayaati liqawminy ya'qiloon
He presents to you an example from yourselves. Do you have among those whom your right hands possess any partners in what We have provided for you so that you are equal therein [and] would fear them as your fear of one another [within a partnership]? Thus do We detail the verses for a people who use reason.
وہ تمہارے لئے تمہارے ہی حال کی ایک مثال بیان فرماتا ہے کہ بھلا جن (لونڈی غلاموں) کے تم مالک ہو وہ اس (مال) میں جو ہم نے تم کو عطا فرمایا ہے تمہارے شریک ہیں، اور (کیا) تم اس میں (اُن کو اپنے) برابر (مالک سمجھتے) ہو (اور کیا) تم اُن سے اس طرح ڈرتے ہو جس طرح اپنوں سے ڈرتے ہو، اسی طرح عقل والوں کے لئے اپنی آیتیں کھول کھول کر بیان کرتے ہیں
Tafsir al-Jalalayn
He has struck He has coined for you O idolaters a similitude that is actually drawn from yourselves and it is as follows do you have among those whom your right hands own that is to say among your servants any partners of yourselves who may share in what We have provided for you of property and so on so that you and they are equal therein fearing them as you fear your own folk just as you fear those free men like you? the interrogative is meant as a negation in other words ‘your servants are not partners of yours in what you own so how can you make some of God’s servants partners of His. So We detail the signs so We explain them in such detail for people who understand a people who reflect.
بَلِ ٱتَّبَعَ ٱلَّذِينَ ظَلَمُوٓا۟ أَهْوَآءَهُم بِغَيْرِ عِلْمٍ فَمَن يَهْدِى مَنْ أَضَلَّ ٱللَّهُ وَمَا لَهُم مِّن نَّٰصِرِينَ
Balit taba'al lazeena zalamooo ahwaaa'ahum bighairi 'ilmin famai yahdee man adallal laahu wa maa lahum min naasireen
But those who wrong follow their [own] desires without knowledge. Then who can guide one whom Allah has sent astray? And for them there are no helpers.
مگر جو ظالم ہیں بےسمجھے اپنی خواہشوں کے پیچھے چلتے ہیں تو جس کو خدا گمراہ کرے اُسے کون ہدایت دے سکتا ہے؟ اور ان کا کوئی مددگار نہیں
Tafsir al-Jalalayn
Nay but those who do evil through idolatry follow their own desires without any knowledge. So who will guide he whom God has led astray? that is to say he will have none to guide him. And they have no helpers no protectors against God’s chastisement.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
Fa aqim wajhaka liddeeni Haneefaa; fitratal laahil latee fataran naasa 'alaihaa; laa taabdeela likhalqil laah; zaalikad deenul qaiyimu wa laakinna aksaran naasi laa ya'lamoon
So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.
تو تم ایک طرف کے ہوکر دین (خدا کے رستے) پر سیدھا منہ کئے چلے جاؤ (اور) خدا کی فطرت کو جس پر اُس نے لوگوں کو پیدا کیا ہے (اختیار کئے رہو) خدا کی بنائی ہوئی (فطرت) میں تغیر وتبدل نہیں ہو سکتا۔ یہی سیدھا دین ہے لیکن اکثر لوگ نہیں جانتے
Tafsir al-Jalalayn
So set your purpose O Muhammad (s) for religion as a hanīf as one inclining to it — in other words devote your religion you and whoever follows you purely to God — a nature given by God upon which He originated mankind and this nature is His religion in other words adhere to it. There is no changing God’s creation His religion that is to say do not change it by becoming idolaters. That is the upright religion the belief in God’s Oneness but most people namely the Meccan disbelievers do not know anything of God’s Oneness —
مُنِيبِينَ إِلَيْهِ وَٱتَّقُوهُ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ
Muneebeena ilaihi wattaqoohu wa aqeemus Salaata wa laa takoonoo minal mushrikeen
[Adhere to it], turning in repentance to Him, and fear Him and establish prayer and do not be of those who associate others with Allah
(مومنو) اُسی (خدا) کی طرف رجوع کئے رہو اور اس سے ڈرتے رہو اور نماز پڑھتے رہو اور مشرکوں میں نہ ہونا
Tafsir al-Jalalayn
turning referring to Him exalted be He concerning what He has commanded and what He has forbidden munībīna ‘turning’ is a circumstantial qualifier referring to the subject of the verb aqim ‘set up’ in other words addressing the third plural person aqīmū ‘set up’ and fear Him and establish prayer and do not be among the idolaters
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ
Minal lazeena farraqoo deenahum wa kaanoo shiya'an kullu hizbim bimaa ladaihim farihoon
[Or] of those who have divided their religion and become sects, every faction rejoicing in what it has.
(اور نہ) اُن لوگوں میں (ہونا) جنہوں نے اپنے دین کو ٹکڑے ٹکڑے کر دیا اور (خود) فرقے فرقے ہو گئے۔ سب فرقے اسی سے خوش ہیں جو اُن کے پاس ہے
Tafsir al-Jalalayn
of those mina’lladhīna is a substitution for al-mushrikīna ‘idolaters’ using the same operator of the oblique min who have divided up their religion by being at variance over what they worship and have become dissenting factions sects divided over this matter each party among them rejoicing delighting in what they have a variant reading for farraqū is fāraqū in other words ‘of those who have parted with the religion to which they have been commanded’.
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ
Wa izaa massan naasa durrun da'aw Rabbahum muneebeena ilaihi summa izaaa azaqahum minhu rahmatan izaa fareequm minhum be Rabbihim yushrikoon
And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord,
اور جب لوگوں کو تکلیف پہنچتی ہے تو اپنے پروردگار کو پکارتے اور اسی کی طرف رجوع ہوتے ہیں۔ پھر جب وہ ان کو اپنی رحمت کا مزا چکھاتا ہے تو ایک فرقہ اُن میں سے اپنے پروردگار سے شرک کرنے لگتا ہے
Tafsir al-Jalalayn
And when some distress some hardship befalls people that is people such as the Meccan disbelievers they call on their Lord turning returning in penitence to Him alone. Then when He lets them taste mercy from Him by way of rain lo! a party of them ascribe partners to their Lord.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ
Li yakfuroo bimaaa aatainaahum; fatamatta'oo fasawfa ta'lamoon
So that they will deny what We have granted them. Then enjoy yourselves, for you are going to know.
تاکہ جو ہم نے ان کو بخشا ہے اُس کی ناشکری کریں سو (خیر) فائدے اُٹھالو عنقریب تم کو (اس کا انجام) معلوم ہو جائے گا
Tafsir al-Jalalayn
Let them be ungrateful for what We have given them this is an imperative meant as a threat. ‘So take your enjoyment. Soon you will know’ the consequences of your enjoyment there is a shift away from the third person address to the second.
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَٰنًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا۟ بِهِۦ يُشْرِكُونَ
Am anzalnaa 'alaihim sultaanan fahuwa yatakallamu bimaa kaanoo bihee yushrikoon
Or have We sent down to them an authority, and it speaks of what they were associating with Him?
کیا ہم نے ان پر کوئی ایسی دلیل نازل کی ہے کہ اُن کو خدا کے ساتھ شرک کرنا بتاتی ہے
Tafsir al-Jalalayn
Or am the hamza here is meant for denial have We revealed any warrant any argument or scripture to them which might speak a token speech of what they associate with Him? in other words commanding them to associate others with God? No!
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ
Wa izaaa azaqnan naasa rahmatan farihoo bihaa wa in tusibhum sayyi'atum bimaa qaddamat aydeehim izaa hum yaqnatoon
And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair.
اور جب ہم لوگوں کو اپنی رحمت کا مزا چکھاتے ہیں تو اُس سے خوش ہو جاتے ہیں اور اگر اُن کے عملوں کے سبب جو اُن کے ہاتھوں نے آگے بھیجے ہیں کوئی گزند پہنچے تو نااُمید ہو کر رہ جاتے ہیں
Tafsir al-Jalalayn
And when We let people that is people such as the disbelievers of Mecca and others taste some mercy some grace they exult in it an exultation of arrogance. But if some evil some hardship befalls them for what their own hands have sent ahead behold! they despair of mercy. It is in the nature of a believer to give thanks in times of grace and to hope for mercy from his Lord in times of hardship.
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
Awalam yaraw annal laaha yabsutur rizqa limai yashaaa'u wa yaqdir; inna fee zaalika la Aayaatil liqawminy yu'minoon
Do they not see that Allah extends provision for whom He wills and restricts [it]? Indeed, in that are signs for a people who believe.
کیا اُنہوں نے نہیں دیکھا کہ خدا ہی جس کے لئے چاہتا ہے رزق فراخ کرتا ہے اور (جس کے لئے چاہتا ہے) تنگ کرتا ہے۔ بیشک اس میں ایمان لانے والوں کے لئے نشانیاں ہیں
Tafsir al-Jalalayn
Have they not seen have they not realised that God extends He makes abundant His provision to whomever He will as a test and straitens? and He restricts it for whomever He will as a trial? Surely in that there are signs for people who believe in them.
فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
Fa aati zal qurbaa haqqahoo walmiskeena wabnassabeel; zaalika khairul lil lazeena yureedoona Wajhal laahi wa ulaaa'ika humul muflihoon
So give the relative his right, as well as the needy and the traveler. That is best for those who desire the countenance of Allah, and it is they who will be the successful.
تو اہلِ قرابت اور محتاجوں اور مسافروں کو ان کا حق دیتے رہو۔ جو لوگ رضائے خدا کے طالب ہیں یہ اُن کے حق میں بہتر ہے۔ اور یہی لوگ نجات حاصل کرنے والے ہیں
Tafsir al-Jalalayn
And give the relative what is his due in the way of dutifulness and kindness and the needy and the wayfarer the traveller give voluntary alms — the Prophet’s community must emulate him in this respect. That is better for those who desire God’s Countenance who desire His reward in exchange for what they do; those they are the successful the winners.
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ
Wa maaa aataitum mir ribal li yarbuwa feee amwaalin naasi falaa yarboo 'indal laahi wa maaa aataitum min zaakaatin tureedoona wajhal laahi fa ulaaa'ika humul mud'ifoon
And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in zakah, desiring the countenance of Allah - those are the multipliers.
اور جو تم سود دیتے ہو کہ لوگوں کے مال میں افزائش ہو تو خدا کے نزدیک اس میں افزائش نہیں ہوتی اور جو تم زکوٰة دیتے ہو اور اُس سے خدا کی رضا مندی طلب کرتے ہو تو (وہ موجبِ برکت ہے اور) ایسے ہی لوگ (اپنے مال کو) دو چند سہ چند کرنے والے ہیں
Tafsir al-Jalalayn
And what you give in usury — such as when something is given as a gift or a present for the purpose of demanding more in return; it the practice of usury ribā is referred to by the same noun denoting that illicit ‘extra’ ziyāda requested in the financial transaction — that it may increase the wealth of the people giving it does not increase with God — there is no reward in it for those who give it. But what you give as alms zakāt as voluntary alms sadaqa seeking thereby God’s Countenance such of you who do so — they are the receivers of manifold increase in their reward for what they sought there is here a shift of address away from the second person.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
Allaahul lazee khalaqa kum summa razaqakm summa yumeetukum summa yuhyeekum hal min shurakaaa'ikum mai yaf'alu min zaalikum min shai'; Sub haanahoo wa Ta'aalaa 'ammaa yushrikoon
Allah is the one who created you, then provided for you, then will cause you to die, and then will give you life. Are there any of your "partners" who does anything of that? Exalted is He and high above what they associate with Him.
خدا ہی تو ہے جس نے تم کو پیدا کیا پھر تم کو رزق دیا پھر تمہیں مارے گا۔ پھر زندہ کرے گا۔ بھلا تمہارے (بنائے ہوئے) شریکوں میں بھی کوئی ایسا ہے جو ان کاموں میں سے کچھ کر سکے۔ وہ پاک ہے اور (اس کی شان) ان کے شریکوں سے بلند ہے
Tafsir al-Jalalayn
God is the One Who created you then provided for you then makes you die then gives you life is there anyone among your associates of those whom you have associated with God who does anything of the kind? No! Glory be to Him and exalted be He above what they associate with Him.
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
Zaharal fasaadu fil barri wal bahri bimaa kasabat aydinnaasi li yuzeeqahum ba'dal lazee 'amiloo la'allahum yarji'oon
Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].
خشکی اور تری میں لوگوں کے اعمال کے سبب فساد پھیل گیا ہے تاکہ خدا اُن کو اُن کے بعض اعمال کا مزہ چکھائے عجب نہیں کہ وہ باز آجائیں
Tafsir al-Jalalayn
Corruption has appeared on land in the wastelands because of the rain being withheld and the vegetation diminishing and on sea in lands near rivers because of their waters diminishing because of what people’s hands have perpetrated of acts of disobedience that He may make them taste li-yudhīqahum; or may be read li-nudhīqahum ‘that We may make them taste’ something of what they have done that is the punishment for it that perhaps they may repent.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ كَانَ أَكْثَرُهُم مُّشْرِكِينَ
Qul seeroo fil ardi fanzuroo kaifa kaana 'aaqibatul lazeena min qabl; kaana aksaruhum mushrikeen
Say, [O Muhammad], "Travel through the land and observe how was the end of those before. Most of them were associators [of others with Allah].
کہہ دو کہ ملک میں چلو پھرو اور دیکھو کہ جو لوگ (تم سے) پہلے ہوئے ہیں ان کا کیسا انجام ہوا ہے۔ ان میں زیادہ تر مشرک ہی تھے
Tafsir al-Jalalayn
Say to the Meccan disbelievers ‘Travel in the land and behold how was the consequence for those who were before; most of them were idolaters’ and so they were destroyed because of their idolatry and their dwellings and habitations lie desolate in ruin.
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ يَوْمَئِذٍ يَصَّدَّعُونَ
Fa aqim wajhaka lid deenil qaiyimi min qabli any yaatiya Yawmul laa maradda lahoo minal laahi Yawma'iziny yassadda'oon
So direct your face toward the correct religion before a Day comes from Allah of which there is no repelling. That Day, they will be divided.
تو اس روز سے پہلے جو خدا کی طرف سے آکر رہے گا اور رک نہیں سکے گا دین (کے رستے) پر سیدھا منہ کئے چلے چلو اس روز (سب) لوگ منتشر ہوجائیں گے
Tafsir al-Jalalayn
So set your purpose for the upright religion the religion of Islam before there comes the inevitable day from God namely the Day of Resurrection. On that day they shall be sundered yassadda‘ūna the original tā’ yatasadda‘ūna has been assimilated with the sād that is they will be split into separate groups after the Reckoning destined for Paradise or the Fire.
مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ وَمَنْ عَمِلَ صَٰلِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ
Man kafara fa'alaihi kufruhoo wa man 'amila saalihan fali anfusihim yamhadoon
Whoever disbelieves - upon him is [the consequence of] his disbelief. And whoever does righteousness - they are for themselves preparing,
جس شخص نے کفر کیا تو اس کے کفر کا ضرر اُسی کو ہے اور جس نے نیک عمل کئے تو ایسے لوگ اپنے ہی لئے آرام گاہ درست کرتے ہیں
Tafsir al-Jalalayn
Whoever disbelieves the consequence of his disbelief shall upon him that is the evil consequences of his disbelief which will be his being punished in the Fire and those who act righteously they will be paving the way for the salvation of their own souls preparing their places in Paradise
لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِن فَضْلِهِۦٓ إِنَّهُۥ لَا يُحِبُّ ٱلْكَٰفِرِينَ
Li yajziyal lazeena aamanoo wa 'amilus saalihaati min fadlih; innahoo laa yuhibbul kaafireen
That He may reward those who have believed and done righteous deeds out of His bounty. Indeed, He does not like the disbelievers.
جو لوگ ایمان لائے اور نیک عمل کرتے رہے اُن کو خدا اپنے فضل سے بدلہ دے گا۔ بیشک وہ کافروں کو دوست نہیں رکھتا
Tafsir al-Jalalayn
that He may requite li-yajziya is semantically connected to yassadda‘ūna ‘they shall be sundered’ those who believe and perform righteous deeds out of His bounty that He may reward them. Indeed He does not like the disbelievers in other words He will punish them.
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
Wa min Aayaatiheee anyyursilar riyaaha mubashshi raatinw wa li yuzeeqakum mir rahmatihee wa litajriyal fulku bi amrihee wa litabtaghoo min fadlihee wa la'allakum tashkuroon
And of His signs is that He sends the winds as bringers of good tidings and to let you taste His mercy and so the ships may sail at His command and so you may seek of His bounty, and perhaps you will be grateful.
اور اُسی کی نشانیوں میں سے ہے کہ ہواؤں کو بھیجتا ہے کہ خوشخبری دیتی ہیں تاکہ تم کو اپنی رحمت کے مزے چکھائے اور تاکہ اس کے حکم سے کشتیاں چلیں اور تاکہ اس کے فضل سے (روزی) طلب کرو عجب نہیں کہ تم شکر کرو
Tafsir al-Jalalayn
And of His signs exalted be He is that He unleashes the winds as bearers of good tidings meaning so that they may bring you good tidings of rain and that He may let you taste thereby of His mercy namely in the way of rain and fertile soil and that the ships may run thereby by His command by His will and that you may seek that you may request of His bounty provision by way of commerce at sea and that perhaps you might then give thanks for these graces O people of Mecca and so affirm His Oneness.
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ
Wa laqad arsalnaa min qablika Rusulan ilaa qawmihim fajaaa'oohum bil baiyinaati fantaqamnaa minal lazeena ajramoo wa kaana haqqan 'alainaa nasrul mu'mineen
And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.
اور ہم نے تم سے پہلے بھی پیغمبر ان کی قوم کی طرف بھیجے تو وہ اُن کے پاس نشانیاں لےکر آئے سو جو لوگ نافرمانی کرتے تھے ہم نے اُن سے بدلہ لےکر چھوڑا اور مومنوں کی مدد ہم پر لازم تھی
Tafsir al-Jalalayn
And verily We sent before you messengers to their people and they brought them clear signs plain proofs of their sincerity concerning their Message to them but they denied them. Then We took vengeance upon those who were guilty We destroyed those who denied them and it was ever incumbent upon Us to give victory to the believers over the disbelievers by destroying these and delivering the believers.
ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ
Allaahul lazee yursilur riyaaha fatuseeru sahaaban fa yabsutuhoo fis samaaa'i kaifa yashaaa'u wa yaj'aluhoo kisafan fataral wadqa yakhruju min khilaalihee fa izaaa asaaba bihee mai yashaaa'u min 'ibaadiheee izaa hum yastabshiroon
It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them. And when He causes it to fall upon whom He wills of His servants, immediately they rejoice
خدا ہی تو ہے جو ہواؤں کو چلاتا ہے تو وہ بادل کو اُبھارتی ہیں۔ پھر خدا اس کو جس طرح چاہتا ہے آسمان میں پھیلا دیتا اور تہ بتہ کر دیتا ہے پھر تم دیکھتے ہو کہ اس کے بیچ میں سے مینھہ نکلنے لگتا ہے پھر جب وہ اپنے بندوں میں سے جن پر چاہتا ہے اُسے برسا دیتا ہے تو وہ خوش ہو جاتے ہیں
Tafsir al-Jalalayn
God is the One Who unleashes the winds which then raise stir up clouds and He then spreads them across the heaven as He will in small or large quantities and He forms them into fragments read kisafan or kisfan ‘scattered pieces’ then you see the rain issuing out of them that is out of the midst of them. Then when He drops it the rain upon whomever of His servants He will lo! they rejoice they are happy because of the rain.
وَإِن كَانُوا۟ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِۦ لَمُبْلِسِينَ
Wa in kaanoo min qabli any yunazzala 'alaihim min qablihee lamubliseen
Although they were, before it was sent down upon them - before that, in despair.
اور بیشتر تو وہ مینھہ کے اُترنے سے پہلے نااُمید ہو رہے تھے
Tafsir al-Jalalayn
Though indeed before it was sent down upon them before that min qablihi is repeated for emphasis they had been despondent despairing of its sending down.
فَٱنظُرْ إِلَىٰٓ ءَاثَٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Fanzur ilaaa aasaari rahmatil laahi kaifa yuhyil arda ba'da mawtihaa; inna zaalika lamuhyil mawtaa wa Huwa 'alaa kulli shai'in Qadeer
So observe the effects of the mercy of Allah - how He gives life to the earth after its lifelessness. Indeed, that [same one] will give life to the dead, and He is over all things competent.
تو (اے دیکھنے والے) خدا کی رحمت کی نشانیوں کی طرف دیکھ کہ وہ کس طرح زمین کو اس کے مرنے کے بعد زندہ کرتا ہے۔ بیشک وہ مردوں کو زندہ کرنے والا ہے۔ اور وہ ہر چیز پر قادر ہے
Tafsir al-Jalalayn
So behold the effects a variant reading has singular athar ‘the effect’ of God's mercy that is His grace in giving them rain how He revives the earth after it has died after it has dried out so that it produces vegetation again. Surely He is the Reviver of the dead and He has power over all things.
وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ
Wa la'in arsalnaa reehan fara awhu musfarral lazalloo mim ba'dihee yakfuroon
But if We should send a [bad] wind and they saw [their crops] turned yellow, they would remain thereafter disbelievers.
اور اگر ہم ایسی ہوا بھیجیں کہ وہ (اس کے سبب) کھیتی کو دیکھیں (کہ) زرد (ہو گئی ہے) تو اس کے بعد وہ ناشکری کرنے لگ جائیں
Tafsir al-Jalalayn
But if wa-la-in the lām is for oaths We unleash a different wind that damages vegetation and they see it turn yellow they would begin la-zallū is the response to the conditional oath after that that is after its turning yellow to disbelieve to deny the grace of having been given rain.
فَإِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ
Fa innaka laa tusmi'ul mawtaa wa laa tusmi'us summad du'aaa'a izaa wallaw mudbireen
So indeed, you will not make the dead hear, nor will you make the deaf hear the call when they turn their backs, retreating.
تو تم مردوں کی (بات) نہیں سنا سکتے اور نہ بہروں کو جب وہ پیٹھ پھیر کر پھر جائیں آواز سنا سکتے ہو
Tafsir al-Jalalayn
And so you cannot make the dead hear nor can you make the deaf hear the call when read al-du‘ā’a idhā pronouncing both hamzas or by not pronouncing the second one that comes between it and the yā’ they go away with their backs turned.
وَمَآ أَنتَ بِهَٰدِ ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
Wa maa anta bihaadil 'umyi 'an dalaalatihim in tusmi'u illaa mai yuminu bi aayaatinaa fahum muslimoon
And you cannot guide the blind away from their error. You will only make hear those who believe in Our verses so they are Muslims [in submission to Allah].
اور نہ اندھوں کو اُن کی گمراہی سے (نکال کر) راہ راست پر لاسکتے ہو۔ تم تو انہی لوگوں کو سنا سکتے ہو جو ہماری آیتوں پر ایمان لاتے ہیں سو وہی فرمانبردار ہیں
Tafsir al-Jalalayn
Nor can you guide the blind out of their error. You can only make hear in a way so as to understand and accept those who believe in Our signs in the Qur’ān and have thus submitted sincere in their affirmation of God’s Oneness.
ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ
Allahul lazee khalaqa kum min du'fin summa ja'ala mim ba'di du'fin quwwatan summa ja'ala mim ba'di quwwatin du'fanw wa shaibah; yakhluqu maa yashaaa'u wa Huwal 'Aleemul Qadeer
Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent.
خدا ہی تو ہے جس نے تم کو (ابتدا میں) کمزور حالت میں پیدا کیا پھر کمزوری کے بعد طاقت عنایت کی پھر طاقت کے بعد کمزوری اور بڑھاپا دیا۔ وہ جو چاہتا ہے پیدا کرتا ہے اور وہ صاحب دانش اور صاحب قدرت ہے
Tafsir al-Jalalayn
God is the One Who created you from a state of weakness from a ‘base fluid’ cf. Q. 328 then He ordained after a second weakness which is the weakness of the period of childhood strength that is the strength of youth then after strength He appointed weakness again and grey hair the weakness of old age and the grey hairs of decrepitude read vocalised as du‘f ‘weakness’ in all three places. He creates what He will of weakness and strength youth and grey hairs and He is the Knower of how to manage His creatures the Omnipotent.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ
Wa Yawma taqoomus Saa'atu yuqsimul mujrimoona maa labisoo ghaira saa'ah; kazaalika kaanoo yu'fakoon
And the Day the Hour appears the criminals will swear they had remained but an hour. Thus they were deluded.
اور جس روز قیامت برپا ہوگی گنہگار قسمیں کھائیں گے کہ وہ (دنیا میں) ایک گھڑی سے زیادہ نہیں رہے تھے۔ اسی طرح وہ (رستے سے) اُلٹے جاتے تھے
Tafsir al-Jalalayn
And on the Day when the Hour comes the guilty the disbelievers shall swear that they had not remained more than an hour in the grave. God exalted be He says That is how they use to be deceived how they used to be turned away from the truth — the Resurrection — similar to the way in which they have now been turned away from the real truth about how long they had remained.
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَٱلْإِيمَٰنَ لَقَدْ لَبِثْتُمْ فِى كِتَٰبِ ٱللَّهِ إِلَىٰ يَوْمِ ٱلْبَعْثِ فَهَٰذَا يَوْمُ ٱلْبَعْثِ وَلَٰكِنَّكُمْ كُنتُمْ لَا تَعْلَمُونَ
Wa qaalal lazeena ootul 'ilma wal eemaana laqad labistum fee kitaabil laahi ilaa yawmil ba'si fahaazaa yawmul ba'si wa laakinnakum kuntum laa ta'lamoon
But those who were given knowledge and faith will say, "You remained the extent of Allah 's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."
اور جن لوگوں کو علم اور ایمان دیا گیا تھا وہ کہیں گے کہ خدا کی کتاب کے مطابق تم قیامت تک رہے ہو۔ اور یہ قیامت ہی کا دن ہے لیکن تم کو اس کا یقین ہی نہیں تھا
Tafsir al-Jalalayn
But those who have been given knowledge and faith of angels and others shall say ‘You have remained according to God’s decree in accordance with what He had decreed for you in His prior knowledge until the Day of Resurrection. This is the Day of Resurrection which you rejected but you did not know’ that it would come to pass.
فَيَوْمَئِذٍ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ
Fa Yawma'izil laa yanfa'ul lazeena zalamoo ma'ziratu hum wa laa hum yusta'taboon
So that Day, their excuse will not benefit those who wronged, nor will they be asked to appease [Allah].
تو اس روز ظالم لوگوں کو ان کا عذر کچھ فائدہ نہ دے گا اور نہ اُن سے توبہ قبول کی جائے گی
Tafsir al-Jalalayn
So on that day their excuses for denying it will not profit read lā yanfa‘u or lā tanfa‘u the evildoers nor will they be asked to make amends yusta‘tabūna means ‘they will not be asked for al-‘utbā’ which denotes ‘a return to that which pleases God’.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ
Wa laqad darabnaa linnaasi fee haazal Quraani min kulli masal; wa la'in ji'tahum bi aayatil la yaqoolannal lazeena kafaroo in antum illaa mubtiloon
And We have certainly presented to the people in this Qur'an from every [kind of] example. But, [O Muhammad], if you should bring them a sign, the disbelievers will surely say, "You [believers] are but falsifiers."
اور ہم نے لوگوں کے (سمجھانے کے) لئے اس قرآن میں ہر طرح کی مثال بیان کر دی ہے اور اگر تم اُن کے سامنے کوئی نشانی پیش کرو تو یہ کافر کہہ دیں گے کہ تم تو جھوٹے ہو
Tafsir al-Jalalayn
And verily We have struck We have coined for mankind in this Qur’ān every kind of similitude as a way of cautioning them. And if wa-la-in the lām is for oaths you O Muhammad (s) were to bring them a miraculous sign such as the staff or the hand in the case of Moses those who disbelieve from among them will certainly say la-yaqūlanna the indicative nūn has been omitted because of the other nūn coming after it and likewise the wāw replaced by the damma in lu because of two unvocalised consonants coming together and it indicates the plural person ‘You — in other words Muhammad (s) and his Companions — are nothing but followers of falsehood’.
كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعْلَمُونَ
Kazaalika yatba'ul laahu 'alaa quloobil lazeena laa ya'lamoon
Thus does Allah seal the hearts of those who do not know.
اسی طرح خدا اُن لوگوں کے دلوں پر جو سمجھ نہیں رکھتے مہر لگا دیتا ہے
Tafsir al-Jalalayn
Thus does God seal the hearts of those who do not know anything of God’s Oneness in the same way that He has sealed the hearts of these aforementioned individuals.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
Fasbir inna wa'dal laahi haqqunw wa laa yastakhif fannakal lazeena laa yooqinoon
So be patient. Indeed, the promise of Allah is truth. And let them not disquiet you who are not certain [in faith].
پس تم صبر کرو بیشک خدا کا وعدہ سچا ہے اور (دیکھو) جو لوگ یقین نہیں رکھتے وہ تمہیں اوچھا نہ بنادیں
Tafsir al-Jalalayn
So be patient. Surely God’s promise to give you victory over them is true. And do not let them cause you to be inconstant those who are uncertain of the Resurrection in other words do not let them cause you to succumb to inconstancy and frivolity by abandoning patience that is to say do not abandon it.