بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَلَهُ ٱلْحَمْدُ فِى ٱلْـَٔاخِرَةِ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
Alhamdu lillaahil lazee lahoo maa fis samaawaati wa maa fil ardi wa lahul hamdu fil aakhirah; wa Huwal Hakeemul Khabeer
[All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted.
سب تعریف خدا ہی کو (سزاوار) ہے (جو سب چیزوں کا مالک ہے یعنی) وہ کہ جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے سب اسی کا ہے اور آخرت میں بھی اسی کی تعریف ہے۔ اور وہ حکمت والا خبردار ہے
Tafsir al-Jalalayn
Praise be to God — God exalted be He praises Himself with these words; the import constitutes the eulogy that ‘praise’ is ever-established for God and it entails the attribution to Him of all that is beautiful exalted be He — to Whom belongs whatever is in the heavens and whatever is in the earth as possessions and creation. And to Him belongs all praise in the Hereafter as in this world for His friends praise Him as they enter Paradise. And He is the Wise in what He does the Aware of His creatures.
يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ ٱلرَّحِيمُ ٱلْغَفُورُ
Ya'lamu maa yaliju fil ardi wa maa yakhruju minhaa wa maa yanzilu minas samaaa'i wa maa ya'ruju feehaa; wa Huwar Raheemul Ghafoor
He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein. And He is the Merciful, the Forgiving.
جو کچھ زمین میں داخل ہوتا ہے اور جو اس میں سے نکلتا ہے اور جو آسمان سے اُترتا ہے اور جو اس پر چڑھتا ہے سب اس کو معلوم ہے۔ اور وہ مہربان (اور) بخشنے والا ہے
Tafsir al-Jalalayn
He knows what penetrates the earth of water and so forth and what issues out of it of vegetation and so on and what comes down from the heaven of provision and so on and what ascends into it of deeds and so on and He is the Merciful to His friends the Forgiving to them.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَأْتِينَا ٱلسَّاعَةُ قُلْ بَلَىٰ وَرَبِّى لَتَأْتِيَنَّكُمْ عَٰلِمِ ٱلْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَلَآ أَصْغَرُ مِن ذَٰلِكَ وَلَآ أَكْبَرُ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
Wa qaalal lazeena kafaroo laa taateenas Saa'ah; qul balaa wa Rabbee lataatiyannakum 'Aalimul Ghaib; laa ya'zubu 'anhu misqaalu zarratin fis samaawaati wa laa fil ardi wa laaa asgharu min zaalika wa laaa akbaru illaa fee kitaabim mubeen
But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register -
اور کافر کہتے ہیں کہ (قیامت کی) گھڑی ہم پر نہیں آئے گی۔ کہہ دو کیوں نہیں (آئے گی) میرے پروردگار کی قسم وہ تم پر ضرور آکر رہے گی (وہ پروردگار) غیب کا جاننے والا (ہے) ذرہ بھر چیز بھی اس سے پوشیدہ نہیں (نہ) آسمانوں میں اور نہ زمین میں اور کوئی چیز ذرے سے چھوٹی یا بڑی ایسی نہیں مگر کتاب روشن میں (لکھی ہوئی) ہے
Tafsir al-Jalalayn
And those who disbelieve say ‘The Hour the Resurrection will never come to us’. Say to them ‘Yes indeed by my Lord it shall come to you — by the Knower of the Unseen read ‘ālimi’l-ghaybi as an adjectival qualification of wa-rabbī ‘by my Lord’ or read ‘ālimu’l-ghaybi as the predicate of a missing subject such as huwa ‘He is’; or read ‘allāmi’l-ghaybi. Not even the weight of an atom escapes is hidden from Him in the heavens or in the earth nor is there anything smaller than that or greater but it is in a Manifest Book namely the Preserved Tablet al-lawh al-mahfūz
لِّيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Liyajziyal lazeena aamanoo wa 'amilus saalihaat; ulaaa'ika lahum maghfiratunw wa rizqun kareem
That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.
اس لئے کہ جو لوگ ایمان لائے اور عمل نیک کرتے رہے ان کو بدلہ دے۔ یہی ہیں جن کے لئے بخشش اور عزت کی روزی ہے
Tafsir al-Jalalayn
that He may requite thereat those who believe and perform righteous deeds — for such there will be forgiveness and a fair provision in Paradise.
وَٱلَّذِينَ سَعَوْ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ
Wallazeena sa'aw feee aayaatinaa mu'aajizeena ulaaa 'ika lahum 'azaabum mir irjzin aleem
But those who strive against Our verses [seeking] to cause failure - for them will be a painful punishment of foul nature.
اور جنہوں نے ہماری آیتوں میں کوشش کی کہ ہمیں ہرا دیں گے۔ ان کے لئے سخت درد دینے والے عذاب کی سزا ہے
Tafsir al-Jalalayn
And those who strive against who strive to invalidate Our signs namely the Qur’ān deeming Us inomnipotent mu‘ajjizīna a variant reading of this here and later on in verse 38 below is mu‘ājizīna so that respectively these mean ‘deeming that We are incapable’ mu‘ajjizīna or if read mu‘ājizīna ‘vying with Us in order to elude Us’ for they suppose that there is no such thing as resurrection or punishment — for such there will be a chastisement of an awful punishment’ read either alīmin or alīmun respectively as an adjectival qualification of rijzin ‘punishment’ or ‘adhābun ‘chastisement’.
وَيَرَى ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ ٱلْحَقَّ وَيَهْدِىٓ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ
Wa yaral lazeena utul 'Ilmal lazeee unzila ilaika mir Rabbika huwal haqqa wa yahdeee ilaaa siraatil 'Azeezil Hameed
And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.
اور جن لوگوں کو علم دیا گیا ہے وہ جانتے ہیں کہ جو (قرآن) تمہارے پروردگار کی طرف سے تم پر نازل ہوا ہے وہ حق ہے۔ اور (خدائے) غالب اور سزاوار تعریف کا رستہ بتاتا ہے
Tafsir al-Jalalayn
And those who have been given knowledge — the believers from among the People of the Scripture such as ‘Abd Allāh b. Salām and his companions — see they know that what has been revealed to you from your Lord that is the Qur’ān is the decisive truth and that it guides to the path the way of the Mighty the Praised in other words of God the Lord of Might Who is ever-praised.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِى خَلْقٍ جَدِيدٍ
Wa qaalal lazeena kafaroo hal nadullukum 'alaa rajuliny yanabbi 'ukum izaa muzziqtum kulla mumazzaqin innakum lafee khalqin jadeed
But those who disbelieve say, "Shall we direct you to a man who will inform you [that] when you have disintegrated in complete disintegration, you will [then] be [recreated] in a new creation?
اور کافر کہتے ہیں کہ بھلا ہم تمہیں ایسا آدمی بتائیں جو تمہیں خبر دیتا ہے کہ جب تم (مر کر) بالکل پارہ پارہ ہو جاؤ گے تو نئے سرے سے پیدا ہوگے
Tafsir al-Jalalayn
And those who disbelieve say that is some of them say to others in order to provoke disbelief in them ‘Shall we show you a man — namely Muhammad (s) — who will inform you that when you have been utterly torn to pieces you shall indeed be created anew?’
أَفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةٌۢ بَلِ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ فِى ٱلْعَذَابِ وَٱلضَّلَٰلِ ٱلْبَعِيدِ
Aftaraa 'alal laahi kaziban am bihee jinnah; balil lazeena laa yu'minoona bil Aakhirati fil'azaabi waddad laalil ba'eed
Has he invented about Allah a lie or is there in him madness?" Rather, they who do not believe in the Hereafter will be in the punishment and [are in] extreme error.
یا تو اس نے خدا پر جھوٹ باندھ لیا ہے۔ یا اسے جنون ہے۔ بات یہ ہے کہ جو لوگ آخرت پر ایمان نہیں رکھتے وہ آفت اور پرلے درجے کی گمراہی میں (مبتلا) ہیں
Tafsir al-Jalalayn
Has he invented read a’ftarā; the hamza read with a fatha vowelling is for the interrogative and suffices in place of the conjunctive hamza a lie against God in this respect or is there a madness in him does he suffer a dementia on account of which he has imagined that? God exalted be He says Nay but those who do not believe in the Hereafter that comprises resurrection and chastisement will be in the chastisement thereat and in error that is far from the truth in this world.
أَفَلَمْ يَرَوْا۟ إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ إِن نَّشَأْ نَخْسِفْ بِهِمُ ٱلْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِّنَ ٱلسَّمَآءِ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ
Afalam yaraw ilaa maa baina aydeehim wa maa khalfahum minas samaaa'i wal ard; in nashad nakhsif bihimul arda aw nusqit 'alaihim kisafam minas samaaa'; inna fee zaalika la Aayatal likulli 'abdim muneeb
Then, do they not look at what is before them and what is behind them of the heaven and earth? If We should will, We could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allah].
کیا انہوں نے اس کو نہیں دیکھا جو ان کے آگے اور پیچھے ہے یعنی آسمان اور زمین۔ اگر ہم چاہیں تو ان کو زمین میں دھنسا دیں یا ان پر آسمان کے ٹکڑے گرا دیں۔ اس میں ہر بندے کے لئے جو رجوع کرنے والا ہے ایک نشانی ہے
Tafsir al-Jalalayn
Have they not observed what is before them and what is behind them in other words what is above them and what is beneath them of heaven and earth? If We will it We can make the earth swallow them or let fall on them fragments read kisfan or kisafan ‘large pieces’ from the heaven a variant reading has the third person singular for all three verbs sc. yashā’ ‘He will’ yakhsif ‘He makes to swallow’ yusqit ‘He lets fall’. Surely in that which is observed there is a sign for every penitent servant turning back to his Lord signs indicating God’s power to resurrect and to do what He will.
وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ مِنَّا فَضْلًا يَٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ وَأَلَنَّا لَهُ ٱلْحَدِيدَ
Wa laqad aatainaa Daawooda minnaa fadlany yaa jibaalu awwibee ma'ahoo wattaira wa alannaa lahul hadeed
And We certainly gave David from Us bounty. [We said], "O mountains, repeat [Our] praises with him, and the birds [as well]." And We made pliable for him iron,
اور ہم نے داؤد کو اپنی طرف سے برتری بخشی تھی۔ اے پہاڑو ان کے ساتھ تسبیح کرو اور پرندوں کو (ان کا مسخر کردیا) اور ان کے لئے ہم نے لوہے کو نرم کردیا
Tafsir al-Jalalayn
And verily We bestowed on David a great favour from Us — prophethood and scripture — and We said ‘O mountains repeat with him in praise by making glorifications and the birds too!’ read wa’l-tayra in the accusative as a supplement to the syntactical locus of jibāl ‘mountains’ in other words and We also called on them to glorify God with him. And We made iron malleable for him so that it was as dough in his hands.
أَنِ ٱعْمَلْ سَٰبِغَٰتٍ وَقَدِّرْ فِى ٱلسَّرْدِ وَٱعْمَلُوا۟ صَٰلِحًا إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ
Ani'mal saabighaatinw wa qaddir fis sardi wa'maloo saalihan innee bimaa ta'maloona Baseer
[Commanding him], "Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing."
کہ کشادہ زرہیں بناؤ اور کڑیوں کو اندازے سے جوڑو اور نیک عمل کرو۔ جو عمل تم کرتے ہو میں ان کو دیکھنے والا ہوں
Tafsir al-Jalalayn
And We said ‘Fashion from it long coats of mail — complete suits of armour which the person wearing it drags behind him along the ground — and measure well the links’ that is in the weaving of the coats the maker of these is called sarrād. In other words make them so that the rings thereof are arranged properly. And act O family of David together with him righteously. Indeed I am Seer of what you do and will requite you for it accordingly.
وَلِسُلَيْمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ
Wa li-Sulaimaanar reeha ghuduwwuhaa shahrunw wa ra-waahuhaa shahrunw wa asalnaa lahoo 'ainal qitr; wa minal jinni mai ya'malu baina yadaihi bi izni Rabbih; wa mai yazigh minhum 'an amrinaa nuziqhu min 'azaabis sa'eer
And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze.
اور ہوا کو (ہم نے) سلیمان کا تابع کردیا تھا اس کی صبح کی منزل ایک مہینے کی راہ ہوتی اور شام کی منزل بھی مہینے بھر کی ہوتی۔ اور ان کے لئے ہم نے تانبے کا چشمہ بہا دیا تھا اور جِنّوں میں سے ایسے تھے جو ان کے پروردگار کے حکم سے ان کے آگے کام کرتے تھے۔ اور جو کوئی ان میں سے ہمارے حکم سے پھرے گا اس کو ہم (جہنم کی) آگ کا مزہ چکھائیں گے
Tafsir al-Jalalayn
And We disposed for Solomon the wind the nominative reading of al-rīhu would be based on an implicit missing verb sakhkharnā ‘We disposed’ its morning course meaning its journey from the morning to the noon was a month’s journey and its evening course that is its journey from the noon to sunset was a month’s journey. And We caused a fount of molten copper to flow for him in other words We caused the copper to melt for him and so the fount flowed for three days and nights like water and to this day people have been using of that copper which was given to Solomon at that time. And of the jinn there were those who worked before him by the leave by the command of his Lord. And such of them as deviated from Our command to him to obey him Solomon We would make them taste the chastisement of the Blaze the Fire in the Hereafter — but it is also said that their chastisement was in this world in which case an angel would smite one of them with a lash thereof that would scorch him.
يَعْمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَٰرِيبَ وَتَمَٰثِيلَ وَجِفَانٍ كَٱلْجَوَابِ وَقُدُورٍ رَّاسِيَٰتٍ ٱعْمَلُوٓا۟ ءَالَ دَاوُۥدَ شُكْرًا وَقَلِيلٌ مِّنْ عِبَادِىَ ٱلشَّكُورُ
Ya'maloona lahoo ma yashaaa'u mim mahaareeba wa tamaaseela wa jifaanin kaljawaabi wa qudoorir raasiyaat; i'maloo aala Daawooda shukraa; wa qaleelum min 'ibaadiyash shakoor
They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful.
وہ جو چاہتے یہ ان کے لئے بناتے یعنی قلعے اور مجسمے اور (بڑے بڑے) لگن جیسے تالاب اور دیگیں جو ایک ہی جگہ رکھی رہیں۔ اے داؤد کی اولاد (میرا) شکر کرو اور میرے بندوں میں شکرگزار تھوڑے ہیں
Tafsir al-Jalalayn
They fashioned for him whatever he wished lofty shrines mahārīb are high edifices which are ascended by stairs and statues tamāthīl is the plural of timthāl which is any thing which you fashion as a likeness of another in other words brass crystal or marble figures — the use of figures was not prohibited according to his Law; and basins jifān is the plural of jafna like cisterns jawābin is the plural of jābiya which is a large basin — around each ‘basin’ a thousand men would gather to eat — and cauldrons built into the ground fixed with foundations and cannot be moved from their places these were made from the rocks of the mountains of Yemen and to which one ascended by climbing up a ladder. And We said ‘Work O House of David in obedience to God in thankfulness to Him for what He has given you. And few indeed of My servants are thankful’ labouring in obedience to Me in thanks for My favours.
فَلَمَّا قَضَيْنَا عَلَيْهِ ٱلْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِۦٓ إِلَّا دَآبَّةُ ٱلْأَرْضِ تَأْكُلُ مِنسَأَتَهُۥ فَلَمَّا خَرَّ تَبَيَّنَتِ ٱلْجِنُّ أَن لَّوْ كَانُوا۟ يَعْلَمُونَ ٱلْغَيْبَ مَا لَبِثُوا۟ فِى ٱلْعَذَابِ ٱلْمُهِينِ
Falammaa qadainaa 'alaihil mawta ma dallahum 'alaa mawtiheee illaa daaabbatul ardi taakulu minsa atahoo falammaa kharra tabaiyanatil jinnu al law kaanoo ya'lamoonal ghaiba maa labisoo fil 'azaabil muheen
And when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.
پھر جب ہم نے ان کے لئے موت کا حکم صادر کیا تو کسی چیز سے ان کا مرنا معلوم نہ ہوا مگر گھن کے کیڑے سے جو ان کے عصا کو کھاتا رہا۔ جب عصا گر پڑا تب جنوں کو معلوم ہوا (اور کہنے لگے) کہ اگر وہ غیب جانتے ہوتے تو ذلت کی تکلیف میں نہ رہتے
Tafsir al-Jalalayn
And when We decreed for him for Solomon death in other words when he died — he remained supported against his staff an entire year while the jinn continued to toil in hard labour as was customary unaware of his death until finally when a termite ate through his staff he fell to the ground and was seen to be dead — nothing indicated to them that he had died except a termite al-ard is the verbal noun from uridat al-khashaba passive verbal form in other words ‘it the piece of wood was eaten away by a termite al-arada’ that gnawed away at his staff read minsa’atahu or minsātahu replacing the hamza with an alif meaning a ‘staff’ so called because when describing it one would say yunsa’u bihā to mean it is used to repel or drive away creatures’. And when he fell down dead the jinn realised it became apparent to them that an is softened in other words annahum had they known the Unseen — comprising what was hidden from them in the way of Solomon being dead — they would not have continued in the humiliating chastisement in that hard labour of theirs in which they continued as they supposed him to be alive which is in contrast to what they would have supposed had they known the Unseen and the fact that he had been there an entire year judging by how much of the staff the termite had eaten through after his death; in other words they would not have continued in the humiliating chastisement for a single day or even a single night longer.
لَقَدْ كَانَ لِسَبَإٍ فِى مَسْكَنِهِمْ ءَايَةٌ جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ كُلُوا۟ مِن رِّزْقِ رَبِّكُمْ وَٱشْكُرُوا۟ لَهُۥ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
Laqad kaana li Saba-in fee maskanihim Aayatun jannataani 'ai yameeninw wa shimaalin kuloo mir rizq Rabbikum washkuroolah; baldatun taiyibatunw wa Rabbun Ghafoor
There was for [the tribe of] Saba' in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord."
(اہل) سبا کے لئے ان کے مقام بودوباش میں ایک نشانی تھی (یعنی) دو باغ (ایک) داہنی طرف اور (ایک) بائیں طرف۔ اپنے پروردگار کا رزق کھاؤ اور اس کا شکر کرو۔ (یہاں تمہارے رہنے کو یہ) پاکیزہ شہر ہے اور (وہاں بخشنے کو) خدائے غفار
Tafsir al-Jalalayn
Verily there was for Sheba Saba’ declined as li-Saba’in or left as indeclinable li-Saba’a is the name of a tribe that took its name from one of their Arab ancestors in their dwelling-place in Yemen a sign indicating God’s power exalted be He two gardens jannatān a substitution for āyatun ‘a sign’ to the right and to the left in other words on the right side of their valley and on its left side. And it was said to them ‘Eat of your Lord’s provision and give thanks to Him for the graces He has bestowed on you in the land of Sheba. A good land — in which there was no dung gnats flies fleas scorpions or snakes and in which when a stranger passed through with his clothes lice-infected these lice would be killed off because of the purity of its air — and God is a forgiving Lord.’
فَأَعْرَضُوا۟ فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ ٱلْعَرِمِ وَبَدَّلْنَٰهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ
Fa-a''radoo fa-arsalnaa 'alaihim Sailal 'Arimi wa baddalnaahum bijannataihim jannataini azwaatai ukulin khamtinw wa aslinw wa shai'im min sidrin qaleel
But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees.
تو انہوں نے (شکرگزاری سے) منہ پھیر لیا پس ہم نے ان پر زور کا سیلاب چھوڑ دیا اور انہیں ان کے باغوں کے بدلے دو ایسے باغ دیئے جن کے میوے بدمزہ تھے اور جن میں کچھ تو جھاؤ تھا اور تھوڑی سی بیریاں
Tafsir al-Jalalayn
But they were disregardful of giving thanks to Him and became disbelievers so We unleashed upon them the flood of the Dam al-‘arim is the plural of ‘arima which is a structure or something similar that holds water back to be stored for when it is needed in other words We unleashed upon them the flood-waters of their valley which had been held back by the mentioned structure so that they engulfed their two gardens together with all their property. And We gave them in place of their two gardens two gardens bearing dhawātay a dual form of feminine plural dhawāt; usually the form dhātay from the singular would have been used bitter fruit bitter and vile ukul may be read as a genitive annexation ukulin khamtin in the sense of ‘that which is eaten thereof being bitter; or it may be read without as ukuli khamtin; and this phrase is supplemented by the following wa-athlin wa-shay’in min sidrin qalīl and tamarisk and sparse lote trees.
ذَٰلِكَ جَزَيْنَٰهُم بِمَا كَفَرُوا۟ وَهَلْ نُجَٰزِىٓ إِلَّا ٱلْكَفُورَ
Zaalika jazainaahum bimaa kafaroo wa hal nujaazeee illal kafoor
[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?
یہ ہم نے ان کی ناشکری کی ان کو سزا دی۔ اور ہم سزا ناشکرے ہی کو دیا کرتے ہیں
Tafsir al-Jalalayn
That replacement of what they had is what We requited them with for their ingratitude and is anyone but the ingrate ever so requited? read hal yujāzā illā’l-kafūru; or read as hal nujāzī illā’l-kafūra ‘Would We requite anyone but the ingrate?’ in other words it is only the like of such who is called to account.
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ ٱلْقُرَى ٱلَّتِى بَٰرَكْنَا فِيهَا قُرًى ظَٰهِرَةً وَقَدَّرْنَا فِيهَا ٱلسَّيْرَ سِيرُوا۟ فِيهَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ
Wa ja'alnaa bainahum wa bainal qural latee baaraknaa feehaa quran zaahiratanw wa qaddamaa feehas sayr; seeroo feehaa la yaalirya wa aiyaaman aamineen
And We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], "Travel between them by night or day in safety."
اور ہم نے ان کے اور (شام کی) ان بستیوں کے درمیان جن میں ہم نے برکت دی تھی (ایک دوسرے کے متصل) دیہات بنائے تھے جو سامنے نظر آتے تھے اور ان میں آمد ورفت کا اندازہ مقرر کردیا تھا کہ رات دن بےخوف وخطر چلتے رہو
Tafsir al-Jalalayn
And We set between them between Sheba who were in Yemen and the towns which We had blessed with abundance of water and trees — these being the towns of Syria to which they used to travel for commerce — prominent towns continuous along the route from Yemen to Syria and We facilitated for travellers the journeying through them such that they would rest for the afternoon in one and spend the night in the next and so on until the end of their travel having no need of any supplies or water along the way; and We said ‘Travel through them night and day safely’ having no fear by night or by day.
فَقَالُوا۟ رَبَّنَا بَٰعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوٓا۟ أَنفُسَهُمْ فَجَعَلْنَٰهُمْ أَحَادِيثَ وَمَزَّقْنَٰهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
Faqaaloo Rabbanaa baa'id baina asfaarinaa wa zalamooo anfusahum faja'alnaahum ahaadeesa wa mazzaq naahum kulla mumazzaq; inna fee zaalika la Aayaatil likulli sabbaarin shakoor
But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.
تو انہوں نے دعا کی کہ اے پروردگار ہماری مسافتوں میں بُعد (اور طول پیدا) کردے اور (اس سے) انہوں نے اپنے حق میں ظلم کیا تو ہم نے (انہیں نابود کرکے) ان کے افسانے بنادیئے اور انہیں بالکل منتشر کردیا۔ اس میں ہر صابر وشاکر کے لئے نشانیاں ہیں
Tafsir al-Jalalayn
But they said ‘Our Lord make far apart ba‘‘id a variant reading has bā‘id the stages of our travel’ to Syria make these stages through deserts so that they could glory before the poor in riding their camels and bearing their supplies and water and so they behaved wantonly with the graces bestowed on them by God and they wronged their souls through disbelief and so We made them bywords of wrongdoing in this respect for those who came after them and We caused them to disintegrate totally We scattered them all over the lands. Surely in that which is mentioned there are signs lessons for every servant who is steadfast in refraining from acts of disobedience grateful for God’s graces.
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِيقًا مِّنَ ٱلْمُؤْمِنِينَ
Wa laqad saddaq 'alaihim Ibleesu zannnabhoo fattaba'oohu illaa fareeqam minal mu'mineen
And Iblees had already confirmed through them his assumption, so they followed him, except for a party of believers.
اور شیطان نے ان کے بارے میں اپنا خیال سچ کر دکھایا کہ مومنوں کی ایک جماعت کے سوا وہ اس کے پیچھے چل پڑے
Tafsir al-Jalalayn
And verily Iblīs proved true read sadaqa or saddaqa his opinion of them that is of the disbelievers among them — the folk of Sheba — which was that by his tempting them to go astray they would follow him. So they followed him if the verb above is read sadaqa this would mean that ‘he was right in his opinion’ and if read saddaqa it would mean that ‘he found this opinion of his to be true’ — all except a group of the believers mina’l-mu’minīna the min ‘of’ is explicative not partitive in other words all except that group who were the believers they did not follow him.
وَمَا كَانَ لَهُۥ عَلَيْهِم مِّن سُلْطَٰنٍ إِلَّا لِنَعْلَمَ مَن يُؤْمِنُ بِٱلْـَٔاخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ وَرَبُّكَ عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌ
Wa maa kaana lahoo 'alaihim min sultaanin illaa lina'lama mai yu minu bil Aakhirati mimman huwa minhaa fee shakk; wa Rabbuka 'alaa kulli shai'in Hafeez
And he had over them no authority except [it was decreed] that We might make evident who believes in the Hereafter from who is thereof in doubt. And your Lord, over all things, is Guardian.
اور اس کا ان پر کچھ زور نہ تھا مگر (ہمارا) مقصود یہ تھا کہ جو لوگ آخرت میں شک رکھتے ہیں ان سے ان لوگوں کو جو اس پر ایمان رکھتے تھے متمیز کردیں۔ اور تمہارا پروردگار ہر چیز پر نگہبان ہے
Tafsir al-Jalalayn
And he did not have any warrant over them any power to sway them from Us but that We might know by this knowledge being made manifest him who believed in the Hereafter from him who was in doubt thereof and so requite each of the two accordingly. And your Lord is Preserver Watcher of all things.
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِ ٱللَّهِ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُۥ مِنْهُم مِّن ظَهِيرٍ
Qulid 'ul lazeena za'amtum min doonil laahi laa yamlikoona misqaala zarratin fissamaawaati wa laa fil ardi wa maa lahum feehimaa min shirkinw wa maa lahoo minhum min zaheer
Say, [O Muhammad], "Invoke those you claim [as deities] besides Allah." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant.
کہہ دو کہ جن کو تم خدا کے سوا (معبود) خیال کرتے ہو ان کو بلاؤ۔ وہ آسمانوں اور زمین میں ذرہ بھر چیز کے بھی مالک نہیں ہیں اور نہ ان میں ان کی شرکت ہے اور نہ ان میں سے کوئی خدا کا مددگار ہے
Tafsir al-Jalalayn
Say O Muhammad (s) to the disbelievers of Mecca ‘Call on those whom you have asserted those whom you have asserted to be gods besides God in other words other than Him so that they might benefit you as you are wont to assert. God exalted be He says of them They do not possess even so much as the weight of an atom of good or evil in the heavens or in the earth and they do not have any share in either of them nor has He exalted be He among them the gods any auxiliary’ anyone required as His helper.
وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنْ أَذِنَ لَهُۥ حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا۟ مَاذَا قَالَ رَبُّكُمْ قَالُوا۟ ٱلْحَقَّ وَهُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
Wa laa tanfa'ush shafaa'atu 'indahooo illaa liman azina lah; hattaaa izaa fuzzi'a 'an quloobihim qaaloo maazaa qaala Rabbukum; qaalul haqq, wa Huwal 'Aliyul Kabeer
And intercession does not benefit with Him except for one whom He permits. [And those wait] until, when terror is removed from their hearts, they will say [to one another], "What has your Lord said?" They will say, "The truth." And He is the Most High, the Grand.
اور خدا کے ہاں (کسی کے لئے) سفارش فائدہ نہ دے گی مگر اس کے لئے جس کے بارے میں وہ اجازت بخشے۔ یہاں تک کہ جب ان کے دلوں سے اضطراب دور کردیا جائے گا تو کہیں گے تمہارے پروردگار نے کیا فرمایا ہے۔ (فرشتے) کہیں گے کہ حق (فرمایا ہے) اور وہ عالی رتبہ اور گرامی قدر ہے
Tafsir al-Jalalayn
And intercession will not avail with Him exalted be He — this was in response to their saying that their gods would intercede for them with Him — except for him to whom leave is given in this respect read adhina ‘to whom He gives leave’; or udhina ‘to whom leave is given’. Yet when fear is banished from their hearts read active fazza‘a or passive fuzzi‘a when fear is removed from them upon leave being given for this intercession they will say — some will say to others in anticipation of a favourable outcome — ‘What has your Lord said?’ concerning this. They will say He has said the saying that is ‘The truth’ in other words leave has been given for it. And He is the Exalted above His creation by His subjugation of them the Great the Tremendous.
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِى ضَلَٰلٍ مُّبِينٍ
Qul mai yarzuqukum minas samaawaati wal ardi qulil laahu wa innaaa aw iyyaakum la'alaa hudan aw fee dalaalim mubeen
Say, "Who provides for you from the heavens and the earth?" Say, "Allah. And indeed, we or you are either upon guidance or in clear error."
پوچھو کہ تم کو آسمانوں اور زمین سے کون رزق دیتا ہے؟ کہو کہ خدا اور ہم یا تم (یا تو) سیدھے رستے پر ہیں یا صریح گمراہی میں
Tafsir al-Jalalayn
Say ‘Who provides for you from the heavens rain and from the earth?’ vegetation. Say ‘God!’ — even if they do not say it there is no other valid answer. And indeed either we or you are — in other words either one of the two parties is — rightly guided or in manifest error. The ambiguity here concerning which of the two is rightly guided is intended as a gentle invitation for them to embrace faith if their way to it is facilitated by God.
قُل لَّا تُسْـَٔلُونَ عَمَّآ أَجْرَمْنَا وَلَا نُسْـَٔلُ عَمَّا تَعْمَلُونَ
Qul laa tus'aloona 'ammaaa ajramnaa wa laa nus'alu 'ammaa ta'maloon
Say, "You will not be asked about what we committed, and we will not be asked about what you do."
کہہ دو کہ نہ ہمارے گناہوں کی تم سے پرسش ہوگی اور نہ تمہارے اعمال کی ہم سے پرسش ہوگی
Tafsir al-Jalalayn
Say ‘You will not be questioned about the sins we committed nor shall we be questioned about what you do’ for we are quit of you.
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِٱلْحَقِّ وَهُوَ ٱلْفَتَّاحُ ٱلْعَلِيمُ
Qul yajma'u bainanaa Rabbunaa summa yaftahu bainanaa bilhaqq; wa Huwal Fattaahul 'Aleem
Say, "Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge."
کہہ دو کہ ہمارا پروردگار ہم کو جمع کرے گا پھر ہمارے درمیان انصاف کے ساتھ فیصلہ کردے گا۔ اور وہ خوب فیصلہ کرنے والا اور صاحب علم ہے
Tafsir al-Jalalayn
Say ‘Our Lord will bring us together on the Day of Resurrection then He will judge between us with truth and He will admit the truthful into Paradise and the liars into the Fire. And He is the Judge the Knowing’ in what He judges.
قُلْ أَرُونِىَ ٱلَّذِينَ أَلْحَقْتُم بِهِۦ شُرَكَآءَ كَلَّا بَلْ هُوَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ
Qul arooniyal lazeena alhaqtum bihee shurakaaa'a kallaa; bal Huwal Laahul 'Azeezul Hakeem
Say, "Show me those whom you have attached to Him as partners. No! Rather, He [alone] is Allah, the Exalted in Might, the Wise."
کہو کہ مجھے وہ لوگ تو دکھاؤ جن کو تم نے شریک (خدا) بنا کر اس کے ساتھ ملا رکھا ہے۔ کوئی نہیں بلکہ وہی (اکیلا) خدا غالب (اور) حکمت والا ہے
Tafsir al-Jalalayn
Say ‘Show me apprise me of those whom you have joined to Him as associates in worship. No indeed! — this is meant to deter them from even supposing that He has an associate. Rather He is God the Mighty Whose way will prevail the Wise’ in the way in which He manages the affairs of His creation and so He could not have any associate in His kingdom.
وَمَآ أَرْسَلْنَٰكَ إِلَّا كَآفَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
Wa maaa arsalnaaka illaa kaaffatal linnaasi basheeranw wa nazeeranw wa laakinna aksaran naasi laa ya'lamoon
And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know.
اور (اے محمدﷺ) ہم نے تم کو تمام لوگوں کے لئے خوشخبری سنانے والا اور ڈرانے والا بنا کر بھیجا ہے لیکن اکثر لوگ نہیں جانتے
Tafsir al-Jalalayn
And We did not send you except to all kāffatan is a circumstantial qualifier referring to al-nās ‘mankind’ and is made to precede li’l-nās because of the importance attached to it of mankind both as a bearer of good tidings to believers of Paradise and a warner to the disbelievers of chastisement but most people such as the disbelievers of Mecca do not know this.
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ
Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen
And they say, "When is this promise, if you should be truthful?"
اور کہتے ہیں اگر تم سچ کہتے ہو تو یہ (قیامت کا) وعدہ کب وقوع میں آئے گا
Tafsir al-Jalalayn
And they say ‘When shall this promise of chastisement be fulfilled if you are being truthful?’ concerning it.
قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَـْٔخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ
Qul lakum mee'aadu Yawmil laa tastaakhiroona 'anhu saa'atanw wa la tastaqdimoon
Say, "For you is the appointment of a Day [when] you will not remain thereafter an hour, nor will you precede [it]."
کہہ دو کہ تم سے ایک دن کا وعدہ ہے جس سے نہ ایک گھڑی پیچھے رہوگے اور نہ آگے بڑھو گے
Tafsir al-Jalalayn
Say ‘Yours is the tryst of a Day which you can neither defer nor advance by a single hour’ and this is the Day of Resurrection.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِهَٰذَا ٱلْقُرْءَانِ وَلَا بِٱلَّذِى بَيْنَ يَدَيْهِ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
Wa qaalal lazeena kafaroo lan nu'mina bihaazal Quraani wa laa billazee baina yadayh; wa law taraaa iziz zaalimoona mawqoofoona 'inda Rabbihim yarji'u ba'duhum ilaa ba'dinil qawla yaqoolul lazeenas tud'ifoo lillazeenas takbaroo law laaa antum lakunnaa mu'mineen
And those who disbelieve say, "We will never believe in this Qur'an nor in that before it." But if you could see when the wrongdoers are made to stand before their Lord, refuting each other's words... Those who were oppressed will say to those who were arrogant, "If not for you, we would have been believers."
اور جو کافر ہیں وہ کہتے ہیں کہ ہم نہ تو اس قرآن کو مانیں گے اور نہ ان (کتابوں) کو جو ان سے پہلے کی ہیں اور کاش (ان) ظالموں کو تم اس وقت دیکھو جب یہ اپنے پروردگار کے سامنے کھڑے ہوں گے اور ایک دوسرے سے ردوکد کر رہے ہوں گے۔ جو لوگ کمزور سمجھے جاتے تھے وہ بڑے لوگوں سے کہیں گے کہ اگر تم نہ ہوتے تو ہم ضرور مومن ہوجاتے
Tafsir al-Jalalayn
And those who disbelieve from among the people of Mecca say ‘We will not believe in this Qur’ān nor in that which was revealed before it’ — in other words what preceded it such as the Torah and the Gospel both of which contain proofs of the Resurrection — because they reject the truth of this last. God exalted be He says of them But if you were to see O Muhammad (s) when the evildoers the disbelievers are brought to stand before their Lord bandying arguments against one another. Those who were oppressed — the followers — will say to those who were arrogant — the leaders ‘Had it not been for you barring us from faith we would have been believers’ in the Prophet.
قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ لِلَّذِينَ ٱسْتُضْعِفُوٓا۟ أَنَحْنُ صَدَدْنَٰكُمْ عَنِ ٱلْهُدَىٰ بَعْدَ إِذْ جَآءَكُم بَلْ كُنتُم مُّجْرِمِينَ
Qaalal lazeenas takbaroo lillazeenas tud'ifooo anahnu sadadnaakum 'anil hudaa ba'da iz jaaa'akum bal kuntum mujrimeen
Those who were arrogant will say to those who were oppressed, "Did we avert you from guidance after it had come to you? Rather, you were criminals."
بڑے لوگ کمزوروں سے کہیں گے کہ بھلا ہم نے تم کو ہدایت سے جب وہ تمہارے پاس آچکی تھی روکا تھا؟ (نہیں) بلکہ تم ہی گنہگار تھے
Tafsir al-Jalalayn
Those who were arrogant will say to those who were oppressed ‘Was it us who barred you from guidance after it had come to you? Nay! Rather you were guilty’ of your own accord.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
Wa qaalal lazeenastud'ifoo lillazeenas takbaroo bal makrul laili wannahaari iz taamuroonanaaa an nakfura billaahi wa naj'ala lahooo andaadaa; wa asarrun nadaamata lammaa ra awul 'azaab; wa ja'alnal aghlaala feee a'naaqil lazeena kafaroo; hal yujzawna illaa maa kanoo ya'maloon
Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals." But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do?
اور کمزور لوگ بڑے لوگوں سے کہیں گے (نہیں) بلکہ (تمہاری) رات دن کی چالوں نے (ہمیں روک رکھا تھا) جب تم ہم سے کہتے تھے کہ ہم خدا سے کفر کریں اور اس کا شریک بنائیں۔ اور جب وہ عذاب کو دیکھیں گے تو دل میں پشیمان ہوں گے۔ اور ہم کافروں کی گردنوں میں طوق ڈال دیں گے۔ بس جو عمل وہ کرتے تھے ان ہی کا ان کو بدلہ ملے گا
Tafsir al-Jalalayn
And those who were oppressed will say to those who were arrogant ‘Nay but it was your scheming night and day in other words such were your schemes against us during both of these times when you used to command us to disbelieve in God and set up partners with Him’. And they that is the two parties will conceal their remorse for not having believed in Him when they see the chastisement in other words each person will hide it his remorse from the next for fear of being reviled; and We will place fetters around the necks of the disbelievers while they are in the Fire. Shall they be requited except the requital for what they used to do? in the world.
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُم بِهِۦ كَٰفِرُونَ
Wa maaa arsalnaa' fee qaryatim min nazeerin illaa qaala mutrafooaa innaa bimaaa ursiltum bihee kaafiroon
And We did not send into a city any warner except that its affluent said, "Indeed we, in that with which you were sent, are disbelievers."
اور ہم نے کسی بستی میں کوئی ڈرانے والا نہیں بھیجا مگر وہاں کے خوش حال لوگوں نے کہا کہ جو چیز تم دے کر بھیجے گئے ہو ہم اس کے قائل نہیں
Tafsir al-Jalalayn
And We did not send a warner to any town without its affluent ones its leaders those enjoying life’s comforts saying ‘Indeed we disbelieve in that Message with which you have been sent’.
وَقَالُوا۟ نَحْنُ أَكْثَرُ أَمْوَٰلًا وَأَوْلَٰدًا وَمَا نَحْنُ بِمُعَذَّبِينَ
Wa qaaloo nahnu aksaru amwaalanw wa awlaadanw wa maa nahnu bimu 'azzabeen
And they said, "We are more [than the believers] in wealth and children, and we are not to be punished."
اور (یہ بھی) کہنے لگے کہ ہم بہت سا مال اور اولاد رکھتے ہیں اور ہم کو عذاب نہیں ہوگا
Tafsir al-Jalalayn
And they say ‘We possess more wealth and children than those who are believers and we shall not be chastised’.
قُلْ إِنَّ رَبِّى يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
Qul inna Rabbee yabsutur rizqa limai yashaaa'u wa yaqdiru wa laakinna aksaran naasi laa ya'lamoon
Say, "Indeed, my Lord extends provision for whom He wills and restricts [it], but most of the people do not know."
کہہ دو کہ میرا رب جس کے لئے چاہتا ہے روزی فراخ کردیتا ہے (اور جس کے لئے چاہتا ہے) تنگ کردیتا ہے لیکن اکثر لوگ نہیں جانتے
Tafsir al-Jalalayn
Say ‘Truly my Lord extends provision He makes it abundant for whomever He will as a test and restricts it for whomever He will to try them but most people such as the disbelievers of Mecca do not know’ this truth.
وَمَآ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُم بِٱلَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰٓ إِلَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ لَهُمْ جَزَآءُ ٱلضِّعْفِ بِمَا عَمِلُوا۟ وَهُمْ فِى ٱلْغُرُفَٰتِ ءَامِنُونَ
Wa maaa amwaalukum wa laaa awlaadukum billatee tuqarribukum 'indanaa zulfaaa illaa man aamana wa 'amila saalihan fa ulaaa'ika lahum jazaaa'ud di'fi bimaa 'amiloo wa hum fil ghurufaati aaminoon
And it is not your wealth or your children that bring you nearer to Us in position, but it is [by being] one who has believed and done righteousness. For them there will be the double reward for what they did, and they will be in the upper chambers [of Paradise], safe [and secure].
اور تمہارا مال اور اولاد ایسی چیز نہیں کہ تم کو ہمارا مقرب بنا دیں۔ ہاں (ہمارا مقرب وہ ہے) جو ایمان لایا اور عمل نیک کرتا رہا۔ ایسے ہی لوگوں کو ان کے اعمال کے سبب دگنا بدلہ ملے گا اور وہ خاطر جمع سے بالاخانوں میں بیٹھے ہوں گے
Tafsir al-Jalalayn
Nor is it your wealth or your children that will bring you near to Us in closeness except for but it is those who believe and act righteously those they shall have a twofold reward for what they did in other words they shall have it as the reward of their action — as a good deed for example is rewarded tenfold or more — and they shall be in the lofty abodes of Paradise secure from death and otherwise a variant reading for al-ghurufāt is al-ghurfa the generic noun implying a plural.
وَٱلَّذِينَ يَسْعَوْنَ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ
Wallazeena yas'awna feee Aayaatinaa mu'aajizeena ulaaa'ika fil'azaabi muhdaroon
And the ones who strive against Our verses to cause [them] failure - those will be brought into the punishment [to remain].
جو لوگ ہماری آیتوں میں کوشش کرتے ہیں کہ ہمیں ہرا دیں وہ عذاب میں حاضر کئے جائیں گے
Tafsir al-Jalalayn
And those who strive against Our signs namely the Qur’ān seeking to invalidate it supposing Us to be inomnipotent — or supposing that they can elude Us — those they will be arraigned into the chastisement.
قُلْ إِنَّ رَبِّى يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥ وَمَآ أَنفَقْتُم مِّن شَىْءٍ فَهُوَ يُخْلِفُهُۥ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ
Qul inna Rabbee yabsutur rizqa limai yashaaa'u min 'ibaadihee wa yaqdiru lah; wa maaa anfaqtum min shai'in fahuwa yukhlifuhoo wa Huwa khairur raaziqeen
Say, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."
کہہ دو کہ میرا پروردگار اپنے بندوں میں سے جس کے لئے چاہتا ہے روزی فراخ کردیتا ہے اور (جس کے لئے چاہتا ہے) تنگ کردیتا ہے اور تم جو چیز خرچ کرو گے وہ اس کا (تمہیں) عوض دے گا۔ اور وہ سب سے بہتر رزق دینے والا ہے
Tafsir al-Jalalayn
Say ‘My Lord extends provision He makes it abundant for whomever He will of His servants as a test and restricts it for him after having extended it — or He restricts it for him whom He will to try and whatever thing you may expend for the cause of good He will replace it. And He is the best of providers’. It is said that every man ‘provides for’ his dependants yarzuqu ‘ā’ilatahu meaning that he does so from the provision given to him by God.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلَٰٓئِكَةِ أَهَٰٓؤُلَآءِ إِيَّاكُمْ كَانُوا۟ يَعْبُدُونَ
Wa yawma yahshuruhum jamee'an summa yaqoolu lilmalaaa'ikati a-haaa'ulaaa'i iyyaakum kaanoo ya'budoon
And [mention] the Day when He will gather them all and then say to the angels, "Did these [people] used to worship you?"
اور جس دن وہ ان سب کو جمع کرے گا پھر فرشتوں سے فرمائے گا کیا یہ لوگ تم کو پوجا کرتے تھے
Tafsir al-Jalalayn
And mention on the Day when He will gather them all together namely all the idolaters He will say to the angels ‘Was it these who used to worship you?’ read a-hā’ūlā’i iyyākum pronouncing both hamzas or by replacing the first with a yā’ or dropping it altogether.
قَالُوا۟ سُبْحَٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِم بَلْ كَانُوا۟ يَعْبُدُونَ ٱلْجِنَّ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ
Qaaloo Subhaanaka Anta waliyyunaa min doonihim bal kaanoo ya'budoonal jinna aksaruhum bihim mu'minoon
They will say, "Exalted are You! You, [O Allah], are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them."
وہ کہیں گے تو پاک ہے تو ہی ہمارا دوست ہے۔ نہ یہ۔ بلکہ یہ جِنّات کو پوجا کرتے تھے۔ اور اکثر انہی کو مانتے تھے
Tafsir al-Jalalayn
They will say ‘Glory be to You exalted above that You should have an associate! You are our Supporter not they in other words as far as we are concerned there are no bonds of association between us and them. Nay bal is to indicate transition rather they used to worship the jinn the devils in other words they used to obey them and agree to worship us; most of them were believers in them’ accepting as truth what these jinn used to say to them.
فَٱلْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَّفْعًا وَلَا ضَرًّا وَنَقُولُ لِلَّذِينَ ظَلَمُوا۟ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
Fal Yawma laa yamliku ba'dukum liba'din naf'anw wa laa darraa; wa naqoolu lilzeena zalamoo zooqoo 'azaaban Naaril latee kuntum bihaa tukazziboon
But today you do not hold for one another [the power of] benefit or harm, and We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny."
تو آج تم میں سے کوئی کسی کو نفع اور نقصان پہنچانے کا اختیار نہیں رکھتا۔ اور ہم ظالموں سے کہیں گے کہ دوزخ کے عذاب کا جس کو تم جھوٹ سمجھتے تھے مزہ چکھو
Tafsir al-Jalalayn
God exalted be He says ‘So today none among you has any power over another in other words none of those worshipped have any power over any of those who worshipped either to benefit through intercession or to hurt’ through chastisement. And We shall say to those who did wrong who disbelieved ‘Taste the chastisement of the Fire which you used to deny!’
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالُوا۟ مَا هَٰذَآ إِلَّا رَجُلٌ يُرِيدُ أَن يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ ءَابَآؤُكُمْ وَقَالُوا۟ مَا هَٰذَآ إِلَّآ إِفْكٌ مُّفْتَرًى وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلْحَقِّ لَمَّا جَآءَهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
Wa izaa tutlaa 'alaihim Aayaatunaa baiyinaatin qaaloo maa haazaa illaa rajuluny yureedu ai-yasuddakum 'ammaa kaana ya'budu aabaaa'ukum wa qaaloo maa haazaaa illaaa ifkum muftaraa; wa qaalal lazeena kafaroo lilhaqqi lammaa jaaa'ahum in haazaaa illaa sihrum mubeen
And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic."
اور جب ان کو ہماری روشن آیتیں پڑھ کر سنائی جاتی ہیں تو کہتے ہیں یہ ایک (ایسا) شخص ہے جو چاہتا ہے کہ جن چیزوں کی تمہارے باپ دادا پرستش کیا کرتے تھے ان سے تم کو روک دے اور (یہ بھی) کہتے ہیں کہ یہ (قرآن) محض جھوٹ ہے (جو اپنی طرف سے) بنا لیا گیا ہے۔ اور کافروں کے پاس جب حق آیا تو اس کے بارے میں کہنے لگے کہ یہ تو صریح جادو ہے
Tafsir al-Jalalayn
And when Our signs from the Qur’ān are recited to them being clear signs evident ones by the tongue of our Prophet Muhammad (s) they say ‘This is just a man who desires to bar you from worshipping what your fathers used to worship’ of idols. And they say ‘This Qur’ān is nothing but a calumny a lie that has been invented against God. And those who disbelieve say to the truth the Qur’ān when it comes to them ‘This is nothing but plain sorcery’. God exalted be He says
وَمَآ ءَاتَيْنَٰهُم مِّن كُتُبٍ يَدْرُسُونَهَا وَمَآ أَرْسَلْنَآ إِلَيْهِمْ قَبْلَكَ مِن نَّذِيرٍ
Wa maaa aatainaahum min Kutubiny yadrusoonahaa wa maaa arsalnaaa ilaihim qablaka min nazeer
And We had not given them any scriptures which they could study, and We had not sent to them before you, [O Muhammad], any warner.
اور ہم نے نہ تو ان (مشرکوں) کو کتابیں دیں جن کو یہ پڑھتے ہیں اور نہ تم سے پہلے ان کی طرف کوئی ڈرانے والا بھیجا مگر انہوں نے تکذیب کی
Tafsir al-Jalalayn
And We did not give them any scriptures for them to study nor did We send them any warner before you so on what grounds do they deny you?
وَكَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ وَمَا بَلَغُوا۟ مِعْشَارَ مَآ ءَاتَيْنَٰهُمْ فَكَذَّبُوا۟ رُسُلِى فَكَيْفَ كَانَ نَكِيرِ
Wa kazzabal lazeena min qablihim wa maa balaghoo mi'shaara maaa aatainaahum fakazzaboo Rusulee; fakaifa kaana nakeer
And those before them denied, and the people of Makkah have not attained a tenth of what We had given them. But the former peoples denied My messengers, so how [terrible] was My reproach.
اور جو لوگ ان سے پہلے تھے انہوں نے تکذیب کی تھی اور جو کچھ ہم نے ان کو دیا تھا یہ اس کے دسویں حصے کو بھی نہیں پہنچے تو انہوں نے میرے پیغمبروں کو جھٹلایا۔ سو میرا عذاب کیسا ہوا
Tafsir al-Jalalayn
And those who were before them also denied and they these ones the Meccans have not received even a tenth of what We gave those others in the way of might long life and abundance of wealth. Yet they denied My messengers who were sent to them so how was My abhorrence! so how was My rebuttal against them through punishment and destruction in other words it was appropriate.
قُلْ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ مَا بِصَاحِبِكُم مِّن جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
Qul innamaaa a'izukum biwaahidatin an taqoomoo lillaahi masnaa wa furaadaa summa tatafakkaroo; maa bisaahibikum min jinnah; in huwa illaa nazeerul lakum baina yadai 'azaabin shadeed
Say, "I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness. He is only a warner to you before a severe punishment.
کہہ دو کہ میں تمہیں صرف ایک بات کی نصیحت کرتا ہوں کہ تم خدا کے لئے دو دو اور اکیلے اکیلے کھڑے ہوجاؤ پھر غور کرو۔ تمہارے رفیق کو سودا نہیں وہ تم کو عذاب سخت (کے آنے) سے پہلے صرف ڈرانے والے ہیں
Tafsir al-Jalalayn
Say ‘I will give you just one piece of admonition namely that you rise up for God in other words for His sake in twos and individually and then reflect and realise that there is no madness in your companion Muhammad (s). He is just a warner to you before the befalling of a severe chastisement’ in the Hereafter if you disobey him.
قُلْ مَا سَأَلْتُكُم مِّنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
Qul maa sa-altukum min ajrin fahuwa lakum in ajriya illaa 'alal laahi wa Huwa 'alaa kullin shai-in Shaheed
Say, "Whatever payment I might have asked of you - it is yours. My payment is only from Allah, and He is, over all things, Witness."
کہہ دو کہ میں نے تم سے کچھ صلہ مانگا ہو تو وہ تم ہی کو (مبارک رہے) ۔ میرا صلہ خدا ہی کے ذمے ہے۔ اور وہ ہر چیز سے خبردار ہے
Tafsir al-Jalalayn
Say to them ‘I have not asked you in return for my warning and delivering the Message to you any reward since it is for the benefit of you in other words I do not ask you for any reward in return for this. Indeed my reward lies only with God and He is Witness over all things’ observing them all knowing my truthfulness.
قُلْ إِنَّ رَبِّى يَقْذِفُ بِٱلْحَقِّ عَلَّٰمُ ٱلْغُيُوبِ
Qul inna Rabbee yaqzifu bilhaqq 'Allaamul Ghuyoob
Say, "Indeed, my Lord projects the truth. Knower of the unseen."
کہہ دو کہ میرا پروردگار اوپر سے حق اُتارتا ہے (اور وہ) غیب کی باتوں کا جاننے والا ہے
Tafsir al-Jalalayn
Say ‘Indeed my Lord hurls the truth He casts it onto His prophets — He is the Knower of the Unseen’ of all that is hidden from His creatures throughout the heavens and the earth.
قُلْ جَآءَ ٱلْحَقُّ وَمَا يُبْدِئُ ٱلْبَٰطِلُ وَمَا يُعِيدُ
Qul jaaa'al haqqu wa maa yubdi'ul baatilu wa maa yu'eed
Say, "The truth has come, and falsehood can neither begin [anything] nor repeat [it]."
کہہ دو کہ حق آچکا اور (معبود) باطل نہ تو پہلی بار پیدا کرسکتا ہے اور نہ دوبارہ پیدا کرے گا
Tafsir al-Jalalayn
Say ‘The truth Islam has come. And falsehood disbelief neither originates nor restores anything’ in other words it leaves no trace of itself behind.
قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَىٰ نَفْسِى وَإِنِ ٱهْتَدَيْتُ فَبِمَا يُوحِىٓ إِلَىَّ رَبِّىٓ إِنَّهُۥ سَمِيعٌ قَرِيبٌ
Qul in dalaltu fainnamaaa adillu 'alaa nafsee wa inih-tadaitu fabimaa yoohee ilaiya Rabbee; innahoo Samee'un Qareeb
Say, "If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near."
کہہ دو کہ اگر میں گمراہ ہوں تو میری گمراہی کا ضرر مجھی کو ہے۔ اور اگر ہدایت پر ہوں تو یہ اس کا طفیل ہے جو میرا پروردگار میری طرف وحی بھیجتا ہے۔ بےشک وہ سننے والا (اور) نزدیک ہے
Tafsir al-Jalalayn
Say ‘If I go astray from the truth I will be going astray only to my own loss that is to say the sin of my going astray shall be held against me; and if I am rightly guided it will have been by what my Lord reveals to me of the Qur’ān and wisdom. Truly He is Hearer of supplications Nigh’.
وَلَوْ تَرَىٰٓ إِذْ فَزِعُوا۟ فَلَا فَوْتَ وَأُخِذُوا۟ مِن مَّكَانٍ قَرِيبٍ
Wa law taraaa iz fazi'oo falaa fawta wa ukhizoo mim makaanin qareeb
And if you could see when they are terrified but there is no escape, and they will be seized from a place nearby.
اور کاش تم دیکھو جب یہ گھبرا جائیں گے تو (عذاب سے) بچ نہیں سکیں گے اور نزدیک ہی سے پکڑ لئے جائیں گے
Tafsir al-Jalalayn
If you could but see O Muhammad (s) when they are stricken with terror at the Resurrection you would see a dreadful thing and so there is no escape for them from Us that is to say they will not be able to elude Us and they are seized from a close quarter namely from the graves.
وَقَالُوٓا۟ ءَامَنَّا بِهِۦ وَأَنَّىٰ لَهُمُ ٱلتَّنَاوُشُ مِن مَّكَانٍۭ بَعِيدٍ
Wa qaloo aamannaa bihee wa annaa lahumut tanaawushu mim makaanim ba'eed
And they will [then] say, "We believe in it!" But how for them will be the taking [of faith] from a place far away?
اور کہیں گے کہ ہم اس پر ایمان لے آئے اور (اب) اتنی دور سے ان کا ہاتھ ایمان کے لینے کو کیونکر پہنچ سکتا ہے
Tafsir al-Jalalayn
And they will say ‘We believe in him now’ in other words in Muhammad (s) — or if read ‘We believe in it’ then in the Qur’ān. But how can they attain it read tanāwush or tanā’ush that is attain faith from a place that is far away from the place for attaining it — as they are now in the Hereafter and the proper place for attaining it was in this world —
وَقَدْ كَفَرُوا۟ بِهِۦ مِن قَبْلُ وَيَقْذِفُونَ بِٱلْغَيْبِ مِن مَّكَانٍۭ بَعِيدٍ
Wa qad kafaroo bihee min qablu wa yaqzifoona bilghaibi mim makaanim ba'eed
And they had already disbelieved in it before and would assault the unseen from a place far away.
اور پہلے تو اس سے انکار کرتے رہے اور بن دیکھے دور ہی سے (ظن کے) تیر چلاتے رہے
Tafsir al-Jalalayn
when they disbelieved in it before? in this world. And they throw guesses at the Unseen from a far-off place in other words they make guesses about something the knowledge of which was hidden far away from them as when they would say that the Prophet was a sorcerer or a poet or a soothsayer or that the Qur’ān was sorcery poetry or soothsaying.
وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِم مِّن قَبْلُ إِنَّهُمْ كَانُوا۟ فِى شَكٍّ مُّرِيبٍۭ
Wa heela bainahum wa baina maa yashtahoona kamaa fu'ila bi-ashyaa'ihim min qabl; innahum kaanoo fee shakkim mureeb
And prevention will be placed between them and what they desire, as was done with their kind before. Indeed, they were in disquieting denial.
اور ان میں اور ان کی خواہش کی چیزوں میں پردہ حائل کردیا گیا جیسا کہ پہلے ان کے ہم جنسوں سے کیا گیا وہ بھی الجھن میں ڈالنے والے شک میں پڑے ہوئے تھے
Tafsir al-Jalalayn
And a barrier is set between them and what they crave in the way of faith — in other words their craving to embrace it — just as was done with their counterparts in respect to disbelief formerly in other words before them. Indeed they used to be in grave doubt doubt causing them to have misgivings about that in which they now believe but the proofs for which they never considered in this world.