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As-Saffatالصافات

Tafsir al-Jalalayn

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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلصَّٰٓفَّٰتِ صَفًّا

Wassaaaffaati saffaa

By those [angels] lined up in rows

قسم ہے صف باندھنے والوں کی پرا جما کر

Tafsir al-Jalalayn

By those who are ranged in ranks — by the angels who range their souls in worship or their wings in the air awaiting their orders;

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فَٱلزَّٰجِرَٰتِ زَجْرًا

Fazzaajiraati zajraa

And those who drive [the clouds]

پھر ڈانٹنے والوں کی جھڑک کر

Tafsir al-Jalalayn

and the drivers who drive away the angels who drive the clouds;

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فَٱلتَّٰلِيَٰتِ ذِكْرًا

Fattaaliyaati Zikra

And those who recite the message,

پھر ذکر (یعنی قرآن) پڑھنے والوں کی (غور کرکر)

Tafsir al-Jalalayn

and those who recite that is to say the readers of the Qur’ān they recite it by way remembrance dhikran is a verbal noun referring to the action of al-tāliyāt ‘those who recite’.

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إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ

Inna Illaahakum la Waahid

Indeed, your God is One,

کہ تمہارا معبود ایک ہے

Tafsir al-Jalalayn

Indeed your God O people of Mecca is certainly One

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رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ ٱلْمَشَٰرِقِ

Rabbus samaawaati wal ardi wa maa bainahumaa wa Rabbul mashaariq

Lord of the heavens and the earth and that between them and Lord of the sunrises.

جو آسمانوں اور زمین اور جو چیزیں ان میں ہیں سب کا مالک ہے اور سورج کے طلوع ہونے کے مقامات کا بھی مالک ہے

Tafsir al-Jalalayn

Lord of the heavens and the earth and all that is between them and Lord of the sun’s risings that is as well as the sun’s settings — each day it the sun has a rising and a setting.

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إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ

Innaa zaiyannas samaaa 'ad dunyaa bizeenatinil kawaakib

Indeed, We have adorned the nearest heaven with an adornment of stars

بےشک ہم ہی نے آسمان دنیا کو ستاروں کی زینت سے مزین کیا

Tafsir al-Jalalayn

We have indeed adorned the lowest heaven with an adornment the stars that is to say adorned with their light or with them the stars the genitive annexation bi-zīnati’l-kawākib is for explication; similarly explicative is the reading of bi-zīnatin ‘with an adornment’ with nunation the adornment explained as being ‘the stars’;

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وَحِفْظًا مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ

Wa hifzam min kulli Shaitaanim maarid

And as protection against every rebellious devil

اور ہر شیطان سرکش سے اس کی حفاظت کی

Tafsir al-Jalalayn

and to guard wa-hifzan is in the accusative because of an implied verb that is to say ‘We have guarded it with meteors’ from every min kulli is semantically connected to the implied verb any rebellious devil who is a transgressor in rebellion against obedience.

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لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ

Laa yassamma 'oona ilal mala il a'alaa wa yuqzafoona min kulli jaanib

[So] they may not listen to the exalted assembly [of angels] and are pelted from every side,

کہ اوپر کی مجلس کی طرف کان نہ لگاسکیں اور ہر طرف سے (ان پر انگارے) پھینکے جاتے ہیں

Tafsir al-Jalalayn

They namely the devils lā yasma‘ūna this is the beginning of a new sentence cannot listen in — this ‘listening’ of theirs represents that faculty with which they memorise what they hear — on the High Council the angels in the heavens the normally transitive verb al-samā‘ is complemented with the preposition ilā ‘to’ here ‘in on’ because it includes the additional sense of ‘paying attention’ while listening; a variant reading has yassamma‘una which is actually yatasamma‘ūna the tā’ have been assimilated with the sīn for they the devils are pelted with flames from every side from the remotest regions of the heavens

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دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ

Duhooranw wa lahum 'azaabunw waasib

Repelled; and for them is a constant punishment,

(یعنی وہاں سے) نکال دینے کو اور ان کے لئے دائمی عذاب ہے

Tafsir al-Jalalayn

to repel them duhūran is a verbal noun from daharahu meaning ‘he repelled him driving him away’; it is an object denoting reason and theirs in the Hereafter is an everlasting chastisement;

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إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ

Illaa man khatifal khatfata fa atba'ahoo shihaabun saaqib

Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness].

ہاں جو کوئی (فرشتوں کی کسی بات کو) چوری سے جھپٹ لینا چاہتا ہے تو جلتا ہوا انگارہ ان کے پیچھے لگتا ہے

Tafsir al-Jalalayn

except him who snatches a fragment al-khatfa is the verbal noun that is to say ‘that one time’; the exceptive clause refers to the subject of the verb yasma‘ūna in other words ‘the only devil that is able to listen is the one that hears a word from the angels and snatches it away quickly’ and who is then pursued by a piercing flame shihāb is a meteor that pierces him or burns him or robs him of his senses.

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فَٱسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَآ إِنَّا خَلَقْنَٰهُم مِّن طِينٍ لَّازِبٍۭ

Fastaftihim ahum ashaddu khalqan am man khalaqnaa; innaa khalaqnaahum min teenil laazib

Then inquire of them, [O Muhammad], "Are they a stronger [or more difficult] creation or those [others] We have created?" Indeed, We created men from sticky clay.

تو ان سے پوچھو کہ ان کا بنانا مشکل ہے یا جتنی خلقت ہم نے بنائی ہے؟ انہیں ہم نے چپکتے گارے سے بنایا ہے

Tafsir al-Jalalayn

So ask them in other words inquire of the people of Mecca for affirmation or by way of rebuke Are they stronger as a creation or those others whom We created? of angels heavens the two earths and all that is in them the use of man ‘those whom’ in man khalaqnā indicates that the reference is predominantly to other rational creatures. Indeed We created them that is their origin Adam from a viscous clay that sticks to the hand. The intended meaning is that their physical make-up is fragile so let them not behave arrogantly by rejecting the Prophet and the Qur’ān a fact which will result in their — easily accomplished — destruction.

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بَلْ عَجِبْتَ وَيَسْخَرُونَ

Bal'ajibta wa yaskharoon

But you wonder, while they mock,

ہاں تم تو تعجب کرتے ہو اور یہ تمسخر کرتے ہیں

Tafsir al-Jalalayn

Nay but bal is for effecting a transition from one object to another which in this case is to inform of his state and theirs you marvel ‘ajibta addressing the Prophet s that is you marvel that they deny you while they engage in ridicule at your marvelling

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وَإِذَا ذُكِّرُوا۟ لَا يَذْكُرُونَ

Wa izaa zukkiroo laa yazkuroon

And when they are reminded, they remember not.

اور جب ان کو نصیحت دی جاتی ہے تو نصیحت قبول نہیں کرتے

Tafsir al-Jalalayn

and even when they are reminded when they are admonished with the Qur’ān they are not mindful they do not heed the admonition

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وَإِذَا رَأَوْا۟ ءَايَةً يَسْتَسْخِرُونَ

Wa izaa ra aw Aayatinw yastaskhiroon

And when they see a sign, they ridicule

اور جب کوئی نشانی دیکھتے ہیں تو ٹھٹھے کرتے ہیں

Tafsir al-Jalalayn

and when they see a sign such as the splitting of the moon cf. Q. 541 they make it an object of ridicule they deride it.

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وَقَالُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ

Wa qaalooo in haazaa illaa sihrum mubeen

And say, "This is not but obvious magic.

اور کہتے ہیں کہ یہ تو صریح جادو ہے

Tafsir al-Jalalayn

And they say regarding it ‘This is nothing but manifest sorcery — and they say in denial of the Resurrection —

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أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ

'A-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'ainnaa lamab'oosoon

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

بھلا جب ہم مرگئے اور مٹی اور ہڈیاں ہوگئے تو کیا پھر اٹھائے جائیں گے؟

Tafsir al-Jalalayn

When we are dead and have become dust and bones shall we indeed be resurrected? In both places sc. a-idhā and a-innā either pronounce both hamzas or read without pronouncing the second one and inserting an alif between them in both cases.

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أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ

Awa aabaa'unal awwaloon

And our forefathers [as well]?"

اور کیا ہمارے باپ دادا بھی (جو) پہلے (ہو گزرے ہیں)

Tafsir al-Jalalayn

And our forefathers too?’ read aw ābā’unā indicating a supplement; or read a-wa-ābā’unā as an interrogative effecting the supplement with the wāw; so that what is being supplemented is either the inna together with its subject sc. a-inna la-mab‘ūthūna or the subject of the verb la-mab‘ūthūna in which case the interrogative hamza is a separator.

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قُلْ نَعَمْ وَأَنتُمْ دَٰخِرُونَ

Qul na'am wa antum daakhiroon

Say, "Yes, and you will be [rendered] contemptible."

کہہ دو کہ ہاں اور تم ذلیل ہوگے

Tafsir al-Jalalayn

Say ‘Yes you will be resurrected and you will be utterly humiliated!’

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فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ

Fa innamaa hiya zajra tunw waahidatun fa izaa hum yanzuroon

It will be only one shout, and at once they will be observing.

وہ تو ایک زور کی آواز ہوگی اور یہ اس وقت دیکھنے لگیں گے

Tafsir al-Jalalayn

For it will be only innamā hiya this hiya is a demonstrative pronoun explained by the following zajratun a single cry and lo! they all creatures will be alive watching to see what will be done with them.

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وَقَالُوا۟ يَٰوَيْلَنَا هَٰذَا يَوْمُ ٱلدِّينِ

Qa qaaloo yaa wailanaa haazaa Yawmud-Deen

They will say, "O woe to us! This is the Day of Recompense."

اور کہیں گے، ہائے شامت یہی جزا کا دن ہے

Tafsir al-Jalalayn

And they the disbelievers will say ‘O yā is for calling attention woe to us!’ O our destruction is here waylanā is a verbal noun without any regular verbal conjugation. And the angels will say to them ‘This is the Day of Retribution’ the Day of Reckoning and Requital.

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هَٰذَا يَوْمُ ٱلْفَصْلِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ

Haazaa Yawmul Faslil lazee kuntum bihee tukaziboon

[They will be told], "This is the Day of Judgement which you used to deny."

(کہا جائے گا کہ ہاں) فیصلے کا دن جس کو تم جھوٹ سمجھتے تھے یہی ہے

Tafsir al-Jalalayn

‘This is the Day of Judgement between all creatures that you used to deny!’

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ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ

Uhshurul lazeena zalamoo wa azwaajahum wa maa kaanoo ya'budoon

[The angels will be ordered], "Gather those who committed wrong, their kinds, and what they used to worship

جو لوگ ظلم کرتے تھے ان کو اور ان کے ہم جنسوں کو اور جن کو وہ پوجا کرتے تھے (سب کو) جمع کرلو

Tafsir al-Jalalayn

It is then said to the angels ‘Gather those who did wrong to their own souls through idolatry together with their mates their associates from among the devils and what they used to worship

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مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ

Min doonil laahi fahdoohum ilaa siraatil Jaheem

Other than Allah, and guide them to the path of Hellfire

(یعنی جن کو) خدا کے سوا (پوجا کرتے تھے) پھر ان کو جہنم کے رستے پر چلا دو

Tafsir al-Jalalayn

besides God in other words other than Him in the way of graven images and lead them direct them and drive them to the path of Hell the way to the Fire.

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وَقِفُوهُمْ إِنَّهُم مَّسْـُٔولُونَ

Wa qifoohum innahum mas'ooloon

And stop them; indeed, they are to be questioned."

اور ان کو ٹھیرائے رکھو کہ ان سے (کچھ) پوچھنا ہے

Tafsir al-Jalalayn

But first stop them detain them on the path for they must be questioned about all their sayings and deeds and it will be said to them in rebuke

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مَا لَكُمْ لَا تَنَاصَرُونَ

Maa lakum laa tanaasaroon

[They will be asked], "What is [wrong] with you? Why do you not help each other?"

تم کو کیا ہوا کہ ایک دوسرے کی مدد نہیں کرتے؟

Tafsir al-Jalalayn

“What is wrong with you that you do not help one another?” as was the case with you in this world. And it will be said to them

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بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ

Bal humul Yawma mustaslimoon

But they, that Day, are in surrender.

بلکہ آج تو وہ فرمانبردار ہیں

Tafsir al-Jalalayn

Nay but today they offer complete submission they are compliant abased.

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وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ

Wa aqbala ba'duhum 'alaa ba'diny yatasaaa'aloon

And they will approach one another blaming each other.

اور ایک دوسرے کی طرف رخ کرکے سوال (وجواب) کریں گے

Tafsir al-Jalalayn

And some of them will turn to others questioning each other blaming one another and disputing.

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قَالُوٓا۟ إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ

Qaalooo innakum kuntum taatoonanaa 'anil yameen

They will say, "Indeed, you used to come at us from the right."

کہیں گے کیا تم ہی ہمارے پاس دائیں (اور بائیں) سے آتے تھے

Tafsir al-Jalalayn

They that is the followers among them will say to those whom they followed ‘Indeed you used to approach us from the right’ in other words from that aspect in which we used to trust you for you used to swear that you followed the truth and so we believed you and we followed you — in other words ‘Indeed you have led us astray!’

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قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ

Qaaloo bal lam takoonoo mu'mineen

The oppressors will say, "Rather, you [yourselves] were not believers,

وہ کہیں گے بلکہ تم ہی ایمان لانے والے نہ تھے

Tafsir al-Jalalayn

They the ones who were followed say to them the followers ‘On the contrary! You were simply not believers for it would only be true that we led you astray if you had actually been believers in the first place and then rejected faith and followed us.

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وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ بَلْ كُنتُمْ قَوْمًا طَٰغِينَ

Wa maa kaana lanaa 'alaikum min sultaanim bal kuntum qawman taagheen

And we had over you no authority, but you were a transgressing people.

اور ہمارا تم پر کچھ زور نہ تھا۔ بلکہ تم سرکش لوگ تھے

Tafsir al-Jalalayn

And we did not have any warrant any sway or power over you to compel you to follow us. Nay but you yourselves were a rebellious folk astray like us.

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فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ

Fahaqqa 'alainaa qawlu Rabbinaaa innaa lazaaa'iqoon

So the word of our Lord has come into effect upon us; indeed, we will taste [punishment].

سو ہمارے بارے میں ہمارے پروردگار کی بات پوری ہوگئی اب ہم مزے چکھیں گے

Tafsir al-Jalalayn

So our Lord’s Words of chastisement — namely His Words ‘Verily I shall fill Hell with jinn and mankind together’ Q. 11119 — have become due against us both. Indeed we shall both taste the chastisement with these Words — which prompts them to say

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فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ

Fa aghwainaakum innaa kunnaa ghaaween

And we led you to deviation; indeed, we were deviators."

ہم نے تم کو بھی گمراہ کیا (اور) ہم خود بھی گمراہ تھے

Tafsir al-Jalalayn

So we led you astray — the reason for which is given by their saying — indeed we ourselves were astray’.

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فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ

Fa innahum Yawma'izin fil'azaabi mushtarikoon

So indeed they, that Day, will be sharing in the punishment.

پس وہ اس روز عذاب میں ایک دوسرے کے شریک ہوں گے

Tafsir al-Jalalayn

God exalted be He says So they on that day the Day of Resurrection will share in the chastisement for they shared in the error.

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إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ

Innaa kazaalika naf'alu bil mujrimeen

Indeed, that is how We deal with the criminals.

ہم گنہگاروں کے ساتھ ایسا ہی کیا کرتے ہیں

Tafsir al-Jalalayn

Indeed so in the same way that We deal with these We deal with sinners other than these in other words We chastise both of them the followers and those who were followed.

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إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ

Innahum kaanooo izaa qeela lahum laaa ilaaha illal laahu yastakbiroon

Indeed they, when it was said to them, "There is no deity but Allah," were arrogant

ان کا یہ حال تھا کہ جب ان سے کہا جاتا تھا کہ خدا کے سوا کوئی معبود نہیں تو غرور کرتے تھے

Tafsir al-Jalalayn

For truly it was they who in other words it was these sinners who — given the context that follows — when it was said to them ‘There is no god except God’ used to be scornful

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وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ

Wa yaqooloona a'innaa lataarikooo aalihatinaa lishaa'irim majnoon

And were saying, "Are we to leave our gods for a mad poet?"

اور کہتے تھے کہ بھلا ہم ایک دیوانے شاعر کے کہنے سے کہیں اپنے معبودوں کو چھوڑ دینے والے ہیں

Tafsir al-Jalalayn

and would say ‘Are we to abandon our gods for a mad poet?’ that is for the sake of what Muhammad (s) says? as regards the hamzas in a-innā ‘are we’ the same applies as mentioned above.

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بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ

bal jaaa'a bilhaqqi wa saddaqal mursaleen

Rather, the Prophet has come with the truth and confirmed the [previous] messengers.

بلکہ وہ حق لے کر آئے ہیں اور (پہلے) پیغمبروں کو سچا کہتے ہیں

Tafsir al-Jalalayn

God exalted be He says Nay but he has brought them the truth and confirmed the earlier messengers namely those who had also brought this truth which is that there is no god except God.

37:38Graph

إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ

Innakum lazaaa'iqul 'azaabil aleem

Indeed, you [disbelievers] will be tasters of the painful punishment,

بےشک تم تکلیف دینے والے عذاب کا مزہ چکھنے والے ہو

Tafsir al-Jalalayn

‘You shall certainly there is a shift from the third person address to the second here taste the painful chastisement

37:39Graph

وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

Wa maa tujzawna illaa maa kuntum ta'maloon

And you will not be recompensed except for what you used to do -

اور تم کو بدلہ ویسا ہی ملے گا جیسے تم کام کرتے تھے

Tafsir al-Jalalayn

and you will only be requited the requital for what you used to do’.

37:40Graph

إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

Illaa 'ibaadal laahil mukhlaseen

But not the chosen servants of Allah.

مگر جو خدا کے بندگان خاص ہیں

Tafsir al-Jalalayn

Except for God’s sincere servants namely the believers the exception clause here is a discontinuous one

37:41Graph

أُو۟لَٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ

Ulaaa'ika lahum rizqum ma'loom

Those will have a provision determined -

یہی لوگ ہیں جن کے لئے روزی مقرر ہے

Tafsir al-Jalalayn

whose requital is mentioned in His saying For them there will be in Paradise a distinct provision morning and evening —

37:42Graph

فَوَٰكِهُ وَهُم مُّكْرَمُونَ

Fa waakihu wa hum mukramoon

Fruits; and they will be honored

(یعنی) میوے اور ان کا اعزاز کیا جائے گا

Tafsir al-Jalalayn

fruits fawākihu either substitutes for rizqun or is an explication thereof here these fruits represent what is eaten for delight and not for the sake of preserving one’s health as in this world for the inhabitants of Paradise are in no need of preserving it given that their bodies will be created to be everlasting — and they will be honoured with God’s reward glory be to Him exalted be He

37:43Graph

فِى جَنَّٰتِ ٱلنَّعِيمِ

Fee jannaatin Na'eem

In gardens of pleasure

نعمت کے باغوں میں

Tafsir al-Jalalayn

in the Gardens of Bliss

37:44Graph

عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ

'Alaa sururim mutaqaa bileen

On thrones facing one another.

ایک دوسرے کے سامنے تختوں پر (بیٹھے ہوں گے)

Tafsir al-Jalalayn

reclining upon couches facing one another so that they do not see the back of one another;

37:45Graph

يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ

Yutaafu 'alaihim bikaasim mim ma'een

There will be circulated among them a cup [of wine] from a flowing spring,

شراب لطیف کے جام کا ان میں دور چل رہا ہوگا

Tafsir al-Jalalayn

they are served from all round each one of them is so served with a cup ka’san this denotes the vessel with the drink in it from a spring of wine that flows along the ground like streams of water

37:46Graph

بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ

Baidaaa'a laz zatil lish shaaribeen

White and delicious to the drinkers;

جو رنگ کی سفید اور پینے والوں کے لئے (سراسر) لذت ہوگی

Tafsir al-Jalalayn

white whiter than milk delicious to the drinkers in contrast to the wine of this world which is distasteful to drink

37:47Graph

لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ

Laa feehaa ghawlunw wa laa hum 'anhaa yunzafoon

No bad effect is there in it, nor from it will they be intoxicated.

نہ اس سے دردِ سر ہو اور نہ وہ اس سے متوالے ہوں گے

Tafsir al-Jalalayn

wherein there is neither madness nothing to snatch away their minds nor will they be spent by it read yunzafūna or yunzifūna from 1st form nazafa or 4th form anzafa said of one drinking in other words they are not inebriated by it in contrast to the wine of this world

37:48Graph

وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ

Wa 'indahum qaasiraatut tarfi 'een

And with them will be women limiting [their] glances, with large, [beautiful] eyes,

اور ان کے پاس عورتیں ہوں گی جو نگاہیں نیچی رکھتی ہوں گی اور آنکھیں بڑی بڑی

Tafsir al-Jalalayn

and with them will be maidens of restrained glances who reserved their glances exclusively for their spouses and do not look upon any other — because of the beauty they the maidens see in them — with beautiful eyes ‘īn means with large and beautiful eyes

37:49Graph

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

Ka annahunna baidum maknoon

As if they were [delicate] eggs, well-protected.

گویا وہ محفوظ انڈے ہیں

Tafsir al-Jalalayn

as if they were in terms of the starkness of their white colour hidden eggs of ostriches sheltered by their feathers from dust the colour being that whiteness with a hint of pallor which is the most beautiful of female complexions.

37:50Graph

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ

Fa aqbala ba'duhum 'alaa badiny yatasaaa 'aloon

And they will approach one another, inquiring of each other.

پھر وہ ایک دوسرے کی طرف رخ کرکے سوال (وجواب) کریں گے

Tafsir al-Jalalayn

Some of them some of the inhabitants of Paradise will turn to others questioning each other regarding what they experienced in the life of the world.

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قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ

Qaala qaaa'ilum minhum innee kaana lee qareen

A speaker among them will say, "Indeed, I had a companion [on earth]

ایک کہنے والا ان میں سے کہے گا کہ میرا ایک ہم نشین تھا

Tafsir al-Jalalayn

One of them will say ‘Indeed I had a comrade a companion who used to reject the idea of resurrection

37:52Graph

يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ

Yaqoolu a'innnaka laminal musaddiqeen

Who would say, 'Are you indeed of those who believe

(جو) کہتا تھا کہ بھلا تم بھی ایسی باتوں کے باور کرنے والوں میں ہو

Tafsir al-Jalalayn

who used to say to me in reproach “Are you really among those who affirm as truth the Resurrection and

37:53Graph

أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ

'A-izaa mitnaa wa kunnaa turaabanw wa 'izaaman 'ainnaa lamadeenoon

That when we have died and become dust and bones, we will indeed be recompensed?'"

بھلا جب ہم مر گئے اور مٹی اور ہڈیاں ہوگئے تو کیا ہم کو بدلہ ملے گا؟

Tafsir al-Jalalayn

that when we are dead and have become dust and bones we shall actually be called to account?” ’ that we shall be requited and reckoned with — he rejects the truth of this as well as regards all three instances of the hamzas sc. a-innaka a-idhā and a-innā what has been mentioned above applies.

37:54Graph

قَالَ هَلْ أَنتُم مُّطَّلِعُونَ

Qaala hal antum muttali'oon

He will say, "Would you [care to] look?"

(پھر) کہے گا کہ بھلا تم (اسے) جھانک کر دیکھنا چاہتے ہو؟

Tafsir al-Jalalayn

He the one speaking says to his brethren in Paradise ‘Will you have a look?’ together with me into the Fire to see his condition — but they will say ‘No’.

37:55Graph

فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ

Fattala'a fara aahu fee sawaaa'il Jaheem

And he will look and see him in the midst of the Hellfire.

(اتنے میں) وہ (خود) جھانکے گا تو اس کو وسط دوزخ میں دیکھے گا

Tafsir al-Jalalayn

Then he that speaker will take a look through one of the apertures in Paradise and he will catch sight of him that is he will see his comrade in the centre of Hell in the middle of the Fire.

37:56Graph

قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ

Qaala tallaahi in kitta laturdeen

He will say, "By Allah, you almost ruined me.

کہے گا کہ خدا کی قسم تُو تو مجھے ہلاک ہی کرچکا تھا

Tafsir al-Jalalayn

He will say to him acknowledging that he the latter deserves his fate ‘By God! You very nearly destroyed me you almost ruined me through your misguidance in this has been softened from the hardened form inna.

37:57Graph

وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ

Wa law laa ni'matu Rabbee lakuntu minal muhdareen

If not for the favor of my Lord, I would have been of those brought in [to Hell].

اور اگر میرے پروردگار کی مہربانی نہ ہوتی تو میں بھی ان میں ہوتا جو (عذاب میں) حاضر کئے گئے ہیں

Tafsir al-Jalalayn

And had it not been for the favour of my Lord His grace to me in giving me faith I too would have been of those arraigned’ with you in the Fire. The inhabitants of Paradise will say

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أَفَمَا نَحْنُ بِمَيِّتِينَ

Afamaa nahnu bimaiyiteen

Then, are we not to die

کیا (یہ نہیں کہ) ہم (آئندہ کبھی) مرنے کے نہیں

Tafsir al-Jalalayn

Do we then not die anymore

37:59Graph

إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ

Illa mawtatanal oola wa maa nahnu bimu'azzabeen

Except for our first death, and we will not be punished?"

ہاں (جو) پہلی بار مرنا (تھا سو مرچکے) اور ہمیں عذاب بھی نہیں ہونے کا

Tafsir al-Jalalayn

aside from our first death that is the one which we suffered in this world and are we not to be chastised?’ — this interrogative statement is one made out of sheer delight and in order to speak at length of the graces of God exalted be He in His granting of everlasting life and refraining from inflicting any punishment.

37:60Graph

إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

Inna haazaa falya'ma lil'aamiloon

Indeed, this is the great attainment.

بےشک یہ بڑی کامیابی ہے

Tafsir al-Jalalayn

Truly this that has mentioned as being the reward for the inhabitants of Paradise is indeed the mighty success.

37:61Graph

لِمِثْلِ هَٰذَا فَلْيَعْمَلِ ٱلْعَٰمِلُونَ

Limisli haaza falya'ma lil 'aamiloon

For the like of this let the workers [on earth] work.

ایسی ہی (نعمتوں) کے لئے عمل کرنے والوں کو عمل کرنے چاہئیں

Tafsir al-Jalalayn

For the like of this let all the workers work — it is said that this is said to them or it is what they say themselves.

37:62Graph

أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ ٱلزَّقُّومِ

Azaalika khairun nuzulan am shajaratuz Zaqqom

Is Paradise a better accommodation or the tree of zaqqum?

بھلا یہ مہمانی اچھی ہے یا تھوہر کا درخت؟

Tafsir al-Jalalayn

Is that which is mentioned to them a better hospitality nuzul denotes what is prepared for one who is being received as a guest and so forth or the Zaqqūm tree that is prepared for the inhabitants of the Fire — it is the vilest and most bitter tree of the Tihāma region which God causes to grow in the Fire as will be stated shortly.

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إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ

Innaa ja'alnaahaa fitnatal lizzaalimeen

Indeed, We have made it a torment for the wrongdoers.

ہم نے اس کو ظالموں کے لئے عذاب بنا رکھا ہے

Tafsir al-Jalalayn

We have indeed made it for that reason sc. its being a tree in the Fire a trial for the wrongdoers? namely for the disbelievers of Mecca for they said ‘Fire consumes trees so how can it make them grow forth?’

37:64Graph

إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ

Innahaa shajaratun takhruju feee aslil Jaheem

Indeed, it is a tree issuing from the bottom of the Hellfire,

وہ ایک درخت ہے کہ جہنم کے اسفل میں اُگے گا

Tafsir al-Jalalayn

Indeed it is a tree that comes forth from the very source of Hell in other words from the depths of Hell with its branches extending up through all its different levels.

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طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَٰطِينِ

Tal'uhaa ka annahoo ru'oosush Shayaateen

Its emerging fruit as if it was heads of the devils.

اُس کے خوشے ایسے ہوں گے جیسے شیطانوں کے سر

Tafsir al-Jalalayn

Its spathes likened to the spathes of a date-palm are like the heads of devils as vile-looking snakes.

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فَإِنَّهُمْ لَـَٔاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ

Fa innahum la aakiloona minhaa famaali'oona minhal butoon

And indeed, they will eat from it and fill with it their bellies.

سو وہ اسی میں سے کھائیں گے اور اسی سے پیٹ بھریں گے

Tafsir al-Jalalayn

And indeed they the disbelievers will eat of it despite its vileness because of the severity of their hunger and will fill their bellies from it.

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ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ

Summa inna lahum 'alaihaa lashawbam min hameem

Then indeed, they will have after it a mixture of scalding water.

پھر اس (کھانے) کے ساتھ ان کو گرم پانی ملا کر دیا جائے گا

Tafsir al-Jalalayn

Then lo! on top of it they will have a brew of boiling water which they drink and which mixes with what they have eaten and becomes a brew thereof.

37:68Graph

ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ

Summa inna marji'ahum la ilal Jaheem

Then indeed, their return will be to the Hellfire.

پھر ان کو دوزخ کی طرف لوٹایا جائے گا

Tafsir al-Jalalayn

Then indeed their return shall be to Hell-fire — this suggests that they exit from it only to drink the boiling water which is located outside it.

37:69Graph

إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ

Innahum alfaw aabaaa'ahum daaalleen

Indeed they found their fathers astray.

انہوں نے اپنے باپ دادا کو گمراہ ہی پایا

Tafsir al-Jalalayn

Lo! they found their fathers to be astray

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فَهُمْ عَلَىٰٓ ءَاثَٰرِهِمْ يُهْرَعُونَ

Fahum 'alaa aasaarihim yuhra'oon

So they hastened [to follow] in their footsteps.

سو وہ ان ہی کے پیچھے دوڑے چلے جاتے ہیں

Tafsir al-Jalalayn

and so they are also now hurrying in their footsteps they shall be prodded to follow them and they end up hurrying towards it Hell-fire.

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وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ ٱلْأَوَّلِينَ

Wa laqad dalla qablahum aksarul awwaleen

And there had already strayed before them most of the former peoples,

اور ان سے پیشتر بہت سے لوگ بھی گمراہ ہوگئے تھے

Tafsir al-Jalalayn

And verily most of the ancients of past communities went astray before them

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وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ

Wa laqad arsalnaa feehim munzireen

And We had already sent among them warners.

اور ہم نے ان میں متنبہ کرنے والے بھیجے

Tafsir al-Jalalayn

and We certainly had sent among them warners in the way of messengers to threaten them.

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فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ

Fanzur kaifa kaana 'aaqibatul munzareen

Then look how was the end of those who were warned -

سو دیکھ لو کہ جن کو متنبہ کیا گیا تھا ان کا انجام کیسا ہوا

Tafsir al-Jalalayn

So behold how was the consequence for them who were warned namely the disbelievers in other words the sequel for them was that they ended up in the chastisement;

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إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

Illaa 'ibaadal laahil mukhlaseen

But not the chosen servants of Allah.

ہاں خدا کے بندگان خاص (کا انجام بہت اچھا ہوا)

Tafsir al-Jalalayn

all except God’s sincere servants namely the believers who are saved from chastisement because they were sincere in their worship mukhlisīna; or if one reads mukhlasīna because God has made them sincerely devoted to such worship.

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وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ

Wa laqad naadaanaa Noohun falani'mal mujeeboon

And Noah had certainly called Us, and [We are] the best of responders.

اور ہم کو نوح نے پکارا سو (دیکھ لو کہ) ہم (دعا کو کیسے) اچھے قبول کرنے والے ہیں

Tafsir al-Jalalayn

And verily Noah called to Us when he said ‘My Lord I have been overcome so help me Q. 5410 and how excellent were the Hearers of the prayer for him were We in other words he invoked Us against his people so We destroyed them by drowning them.

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وَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ

Wa jajainaahu wa ahlahoo minal karbil 'azeem

And We saved him and his family from the great affliction.

اور ہم نے ان کو اور ان کے گھر والوں کو بڑی مصیبت سے نجات دی

Tafsir al-Jalalayn

And We delivered him and his family from the great distress which was the drowning

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وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ

Wa ja'alnaa zurriyyatahoo hummul baaqeen

And We made his descendants those remaining [on the earth]

اور ان کی اولاد کو ایسا کیا کہ وہی باقی رہ گئے

Tafsir al-Jalalayn

and made his descendants the survivors thus all human beings are descended from him peace be upon him. He had three sons Shem Sām the ancestor of the Arabs the Persians and the Byzantines; Ham Hām the ancestor of the Negroes; and Japheth Yāfith the ancestor of the Turks the Khazar and the peoples of Gog and Magog and the inhabitants of such regions.

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وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ

Wa taraknaa 'alaihi fil aakhireen

And left for him [favorable mention] among later generations:

اور پیچھے آنے والوں میں ان کا ذکر (جمیل باقی) چھوڑ دیا

Tafsir al-Jalalayn

And We left We preserved for him fair praise among posterity among the prophets and communities after him until the Day of Resurrection which is

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سَلَٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَٰلَمِينَ

Salaamun 'alaa Noohin fil 'aalameen

"Peace upon Noah among the worlds."

یعنی) تمام جہان میں (کہ) نوح پر سلام

Tafsir al-Jalalayn

‘Peace from Us be to Noah among the worlds!’

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إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Innaa kazaalika najzil muhsineen

Indeed, We thus reward the doers of good.

نیکوکاروں کو ہم ایسا ہی بدلہ دیا کرتے ہیں

Tafsir al-Jalalayn

Thus indeed in the way that We requited them We requite the virtuous.

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إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

Innahoo min 'ibaadinal mu'mineen

Indeed, he was of Our believing servants.

بےشک وہ ہمارے مومن بندوں میں سے تھا

Tafsir al-Jalalayn

He was indeed one of Our faithful servants.

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ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ

Summa aghraqnal aakhareen

Then We drowned the disbelievers.

پھر ہم نے دوسروں کو ڈبو دیا

Tafsir al-Jalalayn

Then We did drown the others the disbelievers from among his folk.

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وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ

Wa ina min shee'atihee la Ibraaheem

And indeed, among his kind was Abraham,

اور ان ہی کے پیرووں میں ابراہیم تھے

Tafsir al-Jalalayn

And truly of his adherents that is of those who agreed with him on the fundaments of religion was Abraham despite the fact that there was a long interval between them 2640 years and between them came the prophets Hūd and Sālih.

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إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ

Iz jaaa'a Rabbahoo bi qalbin saleem

When he came to his Lord with a sound heart

جب وہ اپنے پروردگار کے پاس (عیب سے) پاک دل لے کر آئے

Tafsir al-Jalalayn

When he came to his Lord in other words he continued to follow Him upon coming to Him with a heart that was pure of any doubt or the like

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إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ

Iz qaala li abeehi wa qawmihee maazaa ta'budoon

[And] when he said to his father and his people, "What do you worship?

جب انہوں نے اپنے باپ سے اور اپنی قوم سے کہا کہ تم کن چیزوں کو پوجتے ہو؟

Tafsir al-Jalalayn

when he said while still in this continuous state of his to his father and his folk in reproach ‘What do — what is it that — you worship?

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أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ

A'ifkan aalihatan doonal laahi tureedoon

Is it falsehood [as] gods other than Allah you desire?

کیوں جھوٹ (بنا کر) خدا کے سوا اور معبودوں کے طالب ہو؟

Tafsir al-Jalalayn

Is it a calumny a-ifkan as regards the two hamzas the same applies as mentioned before — gods other than God — that you desire? ifkan is an object denoting reason; ālihatan is the direct object of turīdūna ‘you desire’; ifk denotes the worst kind of lie. In other words do you worship any other than God?

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فَمَا ظَنُّكُم بِرَبِّ ٱلْعَٰلَمِينَ

Famaa zannukum bi Rabbil'aalameen

Then what is your thought about the Lord of the worlds?"

بھلا پروردگار عالم کے بارے میں تمہارا کیا خیال ہے؟

Tafsir al-Jalalayn

What then is your supposition regarding the Lord of the Worlds?’ having worshipped other than Him do you think that He will leave you without punishment? No! They were a people of astrologers. On one occasion they went out to celebrate a festival of theirs and left their food behind with their idols claiming that they were securing thereby blessings for it and that they would eat it upon their return. They had said to the lord Abraham ‘Come out with us’.

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فَنَظَرَ نَظْرَةً فِى ٱلنُّجُومِ

Fanazara nazratan finnujoom

And he cast a look at the stars

تب انہوں نے ستاروں کی طرف ایک نظر کی

Tafsir al-Jalalayn

And he cast a glance at the stars — to delude them into thinking that he relies on them so that they would then trust him —

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فَقَالَ إِنِّى سَقِيمٌ

Faqaala inee saqeem

And said, "Indeed, I am [about to be] ill."

اور کہا میں تو بیمار ہوں

Tafsir al-Jalalayn

and said ‘Indeed I feel I will be sick’ that is I will fall ill.

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فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ

Fatawallaw 'anhu mudbireen

So they turned away from him, departing.

تب وہ ان سے پیٹھ پھیر کر لوٹ گئے

Tafsir al-Jalalayn

So they went away to their festival leaving him behind.

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فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ

Faraagha ilaaa aalihatihim faqaala alaa taakuloon

Then he turned to their gods and said, "Do you not eat?

پھر ابراہیم ان کے معبودوں کی طرف متوجہ ہوئے اور کہنے لگے کہ تم کھاتے کیوں نہیں؟

Tafsir al-Jalalayn

Then he turned he stole away to their gods the idols in front of which the food had been placed and said mockingly ‘Will you not eat? — but they failed to utter a word.

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مَا لَكُمْ لَا تَنطِقُونَ

Maa lakum laa tantiqoon

What is [wrong] with you that you do not speak?"

تمہیں کیا ہوا ہے تم بولتے نہیں؟

Tafsir al-Jalalayn

He then said What is wrong with you that you do not speak?’ — but still he received no response.

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فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ

Faraagha 'alaihim darbam bilyameen

And he turned upon them a blow with [his] right hand.

پھر ان کو داہنے ہاتھ سے مارنا (اور توڑنا) شروع کیا

Tafsir al-Jalalayn

He then turned on them striking them with his right hand with might smashing them. Those who saw him reported this to the rest of his people.

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فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ

Fa aqbalooo ilaihi yaziffoon

Then the people came toward him, hastening.

تو وہ لوگ ان کے پاس دوڑے ہوئے آئے

Tafsir al-Jalalayn

So they came running towards him walking hurriedly and they said to him ‘We worship them while you smash them?!’

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قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ

Qaala ata'budoona maa tanhitoon

He said, "Do you worship that which you [yourselves] carve,

انہوں نے کہا کہ تم ایسی چیزوں کو کیوں پوجتے ہو جن کو خود تراشتے ہو؟

Tafsir al-Jalalayn

He said to them in reproach ‘Do you worship what you yourselves have carved out of stone and other materials idols

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وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

Wallaahu khalaqakum wa maa ta'maloon

While Allah created you and that which you do?"

حالانکہ تم کو اور جو تم بناتے ہو اس کو خدا ہی نے پیدا کیا ہے

Tafsir al-Jalalayn

when God created you and whatever you make?’ whether it be your act of carving and that which you have carved? So worship Him alone! the mā in wa-mā ta‘malūna ‘and whatever you make’ is that of the verbal noun; but it is also said to introduce a relative clause or it is adjectivally qualified.

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قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ

Qaalub noo lahoo bun yaanan fa alqoohu fil jaheem

They said, "Construct for him a furnace and throw him into the burning fire."

وہ کہنے لگے کہ اس کے لئے ایک عمارت بناؤ پھر اس کو آگ کے ڈھیر میں ڈال دو

Tafsir al-Jalalayn

They said amongst themselves ‘Build for him a structure then fill it with firewood and set it on fire and when it is ablaze then cast him into the fierce fire’.

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فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ

Fa araadoo bihee kaidan faja 'alnaahumul asfaleen

And they intended for him a plan, but We made them the most debased.

غرض انہوں نے ان کے ساتھ ایک چال چلنی چاہی اور ہم نے ان ہی کو زیر کردیا

Tafsir al-Jalalayn

So they sought to outwit him by flinging him into the fire so that it may destroy him but We made them the lowermost the vanquished as he came out of the fire unharmed.

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وَقَالَ إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ

Wa qaala innee zaahibun ilaa Rabbee sa yahdeen

And [then] he said, "Indeed, I will go to [where I am ordered by] my Lord; He will guide me.

اور ابراہیم بولے کہ میں اپنے پروردگار کی طرف جانے والا ہوں وہ مجھے رستہ دکھائے گا

Tafsir al-Jalalayn

And he said ‘I shall indeed depart to my Lord I shall emigrating to Him from the abode of disbelief — He will guide me to the place to which My Lord has commanded that I end up in and this was Syria. When he reached the Holy Land he said

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رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ

Rabbi hab lee minas saaliheen

My Lord, grant me [a child] from among the righteous."

اے پروردگار مجھے (اولاد) عطا فرما (جو) سعادت مندوں میں سے (ہو)

Tafsir al-Jalalayn

My Lord! Grant me a child of the righteous’.

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فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ

Fabashsharnaahu bighulaamin haleem

So We gave him good tidings of a forbearing boy.

تو ہم نے ان کو ایک نرم دل لڑکے کی خوشخبری دی

Tafsir al-Jalalayn

So We gave him the good tidings of a forbearing son.

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فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ

Falamma balagha ma'a hus sa'ya qaala yaa buniya inneee araa fil manaami anneee azbahuka fanzur maazaa taraa; qaala yaaa abatif 'al maa tu'maru satajidunee in shaaa'allaahu minas saabireen

And when he reached with him [the age of] exertion, he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."

جب وہ ان کے ساتھ دوڑنے (کی عمر) کو پہنچا تو ابراہیم نے کہا کہ بیٹا میں خواب میں دیکھتا ہوں کہ (گویا) تم کو ذبح کر رہا ہوں تو تم سوچو کہ تمہارا کیا خیال ہے؟ انہوں نے کہا کہ ابا جو آپ کو حکم ہوا ہے وہی کیجیئے خدا نے چاہا تو آپ مجھے صابروں میں پایئے گا

Tafsir al-Jalalayn

And when he was old enough to walk with him that is to go about with him and help him out — this is said to have been either at the age of seven or at the age of thirteen — he said ‘O my dear son I see that is I have seen in a dream that I shall sacrifice you — and the visions of prophets are always true and their actions are inspired by the command of God exalted be He. So see what you think’ of this dream. He consulted him so that he his son might accept the idea of being sacrificed and comply with the command for it. He said ‘O my father the final tā’ in abati replaces the yā’ of the genitive possessive annexation yā abī do whatever you have been commanded to do. You shall find me God willing of the steadfast’ in this affair.

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فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ

Falammaaa aslamaa wa tallahoo liljabeen

And when they had both submitted and he put him down upon his forehead,

جب دونوں نے حکم مان لیا اور باپ نے بیٹے کو ماتھے کے بل لٹا دیا

Tafsir al-Jalalayn

And when they had both submitted when they had submitted to and were prepared to comply with God’s command exalted be He and he had laid him down on his forehead when he had pushed him down to the ground thereon — every human being has two brows jabīn between which is the forehead jabha; this was at Minā. Abraham passed the knife across his son’s throat but it did not do anything by some impediment of the Divine Power

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وَنَٰدَيْنَٰهُ أَن يَٰٓإِبْرَٰهِيمُ

Wa naadainaahu ai yaaaa Ibraheem

We called to him, "O Abraham,

تو ہم نے ان کو پکارا کہ اے ابراہیم

Tafsir al-Jalalayn

We called to him ‘O Abraham!

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قَدْ صَدَّقْتَ ٱلرُّءْيَآ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Qad saddaqtar ru'yaa; innaa kazaalika najzil muhsineen

You have fulfilled the vision." Indeed, We thus reward the doers of good.

تم نے خواب کو سچا کر دکھایا۔ ہم نیکوکاروں کو ایسا ہی بدلہ دیا کرتے ہیں

Tafsir al-Jalalayn

Verily you have fulfilled the vision’ by what you have done in that you were able to go through with the act of sacrifice. In other words that which you have done suffices for you as redemption the statement nādaynāhu ‘We called to him’ is the response to the lammā ‘when’ so that the wāw in wa-nādaynāhu ‘We called to him’ is extra. So in the same way that We have rewarded you do We reward those who are virtuous to their own souls in obeying the Command of God by removing from them their distress.

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إِنَّ هَٰذَا لَهُوَ ٱلْبَلَٰٓؤُا۟ ٱلْمُبِينُ

Inna haazaa lahuwal balaaa'ul mubeen

Indeed, this was the clear trial.

بلاشبہ یہ صریح آزمائش تھی

Tafsir al-Jalalayn

Truly this sacrifice to which he was commanded was indeed a clear test’ that is to say the ultimate test of faith.

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وَفَدَيْنَٰهُ بِذِبْحٍ عَظِيمٍ

Wa fadainaahu bizibhin 'azeem

And We ransomed him with a great sacrifice,

اور ہم نے ایک بڑی قربانی کو ان کا فدیہ دیا

Tafsir al-Jalalayn

Then We ransomed him the one whom he had been commanded to sacrifice namely Ishmael or Isaac — two different opinions — with a mighty sacrifice a mighty ram from Paradise the same one that Abel had offered as as sacrifice Gabriel peace be upon him brought it and the lord Abraham sacrificed it as he cried Allāhu akbar ‘God is Great’.

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وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ

Wa taraknaa 'alaihi fil aakhireen

And We left for him [favorable mention] among later generations:

اور پیچھے آنے والوں میں ابراہیم کا (ذکر خیر باقی) چھوڑ دیا

Tafsir al-Jalalayn

And We left We preserved for him among posterity fair praise namely

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سَلَٰمٌ عَلَىٰٓ إِبْرَٰهِيمَ

Salaamun 'alaaa Ibraaheem

"Peace upon Abraham."

کہ ابراہیم پر سلام ہو

Tafsir al-Jalalayn

‘Peace from Us be to Abraham!’

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كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Kazaalika najzil muhsineen

Indeed, We thus reward the doers of good.

نیکوکاروں کو ہم ایسا ہی بدلہ دیا کرتے ہیں

Tafsir al-Jalalayn

So in way that We rewarded him do We reward those who are virtuous to their own souls.

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إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

Innahoo min 'ibaadinal mu'mineen

Indeed, he was of Our believing servants.

وہ ہمارے مومن بندوں میں سے تھے

Tafsir al-Jalalayn

Indeed he is one of Our faithful servants.

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وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ

Wa bashsharnaahu bi Ishaaqa Nabiyayam minas saaliheen

And We gave him good tidings of Isaac, a prophet from among the righteous.

اور ہم نے ان کو اسحاق کی بشارت بھی دی (کہ وہ) نبی (اور) نیکوکاروں میں سے (ہوں گے)

Tafsir al-Jalalayn

And We gave him the good tidings of the birth of Isaac — some have argued that this proves that the one who was sacrificed was not him Isaac — a prophet nabiyyan is a future circumstantial qualifier that is to say ‘he will come to be with his prophethood decreed one of the righteous.

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وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ

Wa baaraknaa 'alaihi wa 'alaaa Ishaaq; wa min zurriyya tihimaa muhsinunw wa zaalimul linafshihee mubeen

And We blessed him and Isaac. But among their descendants is the doer of good and the clearly unjust to himself.

اور ہم نے ان پر اور اسحاق پر برکتیں نازل کی تھیں۔ اور ان دونوں اولاد کی میں سے نیکوکار بھی ہیں اور اپنے آپ پر صریح ظلم کرنے والے (یعنی گنہگار) بھی ہیں

Tafsir al-Jalalayn

And We blessed him by multiplying his descendants and Isaac his son We also blessed by appointing the majority of prophets from among his progeny. And among their descendants is he who is virtuous he who is a believer and he who plainly wrongs his soul he who is a disbeliever whose disbelief is manifest.

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وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَٰرُونَ

Wa laqad mananna alaa Moosaa wa Haaroon

And We did certainly confer favor upon Moses and Aaron.

اور ہم نے موسیٰ اور ہارون پر بھی احسان کئے

Tafsir al-Jalalayn

And verily We favoured Moses and Aaron with prophethood

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وَنَجَّيْنَٰهُمَا وَقَوْمَهُمَا مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ

Wa najjainaahumaa wa qawmahumaa minal karbil 'azeem

And We saved them and their people from the great affliction,

اور ان کو اور ان کی قوم کو مصیبت عظیمہ سے نجات بخشی

Tafsir al-Jalalayn

and We delivered them and their people the Children of Israel from the great distress namely Pharaoh’s enslavement of them.

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وَنَصَرْنَٰهُمْ فَكَانُوا۟ هُمُ ٱلْغَٰلِبِينَ

Wa nasarnaahum fakaanoo humul ghaalibeen

And We supported them so it was they who overcame.

اور ان کی مدد کی تو وہ غالب ہوگئے

Tafsir al-Jalalayn

And We helped them against the Egyptians so that they became the victors.

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وَءَاتَيْنَٰهُمَا ٱلْكِتَٰبَ ٱلْمُسْتَبِينَ

Wa aatainaahumal Kitaabal mustabeen

And We gave them the explicit Scripture,

اور ان دونوں کو کتاب واضح (المطالب) عنایت کی

Tafsir al-Jalalayn

And We gave them the enlightening scripture the one whose statements concerning prescribed punishments and rulings and otherwise are excellently expressed — this is the Torah.

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وَهَدَيْنَٰهُمَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Wa hadainaahumus Siraatal Mustaqeem

And We guided them on the straight path.

اور ان کو سیدھا رستہ دکھایا

Tafsir al-Jalalayn

And We guided them to the straight path the straight way

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وَتَرَكْنَا عَلَيْهِمَا فِى ٱلْـَٔاخِرِينَ

Wa taraknaa 'alaihimaa fil aakhireen

And We left for them [favorable mention] among later generations:

اور پیچھے آنے والوں میں ان کا ذکر (خیر باقی) چھوڑ دیا

Tafsir al-Jalalayn

and We left We preserved for them among posterity fair praise namely

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سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ

Salaamun 'alaa Moosaa wa Haaroon

"Peace upon Moses and Aaron."

کہ موسیٰ اور ہارون پر سلام

Tafsir al-Jalalayn

‘Peace from Us be to Moses and Aaron!’

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إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Innaa kazaalika najzil muhsineen

Indeed, We thus reward the doers of good.

بےشک ہم نیکوکاروں کو ایسا ہی بدلہ دیا کرتے ہیں

Tafsir al-Jalalayn

So just as We rewarded them both do We reward the virtuous.

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إِنَّهُمَا مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

Innahumaa min 'ibaadinal mu'mineen

Indeed, they were of Our believing servants.

وہ دونوں ہمارے مومن بندوں میں سے تھے

Tafsir al-Jalalayn

Indeed both were among Our faithful servants.

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وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ

Wa inna Ilyaasa laminal mursaleen

And indeed, Elias was from among the messengers,

اور الیاس بھی پیغمبروں میں سے تھے

Tafsir al-Jalalayn

And truly Elias read wa-inna Ilyās with the initial hamza or without wa-inna’l-yāsa was also one of the messengers. Some think that this Elias was the son of Aaron’s brother — Aaron the brother of Moses; but some say that this Elias was some other person who was sent to the people living in and around Baalbak.

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إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ

Iz qaala liqawmiheee alaa tattaqoon

When he said to his people, "Will you not fear Allah?

جب انہوں نے اپنی قوم سے کہا کہ تم ڈرتے کیوں نہیں؟

Tafsir al-Jalalayn

When idh is dependent because of an implicit verb udhkur ‘mention’ he said to his people ‘Will you not fear God?

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أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ

Atad'oona Ba'lanw wa tazaroona ahsanal khaaliqeen

Do you call upon Ba'l and leave the best of creators -

کیا تم بعل کو پکارتے (اور اسے پوجتے) ہو اور سب سے بہتر پیدا کرنے والے کو چھوڑ دیتے ہو

Tafsir al-Jalalayn

Do you call on Baal — this was the name of an idol of theirs which was made of gold from which the name of their city derives with the addition of the suffix bak — that is to say do you worship him and abandon the Best of Creators and not worship Him

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ٱللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ

Allaaha Rabbakum wa Rabba aabaaa'ikumul awwaleen

Allah, your Lord and the Lord of your first forefathers?"

(یعنی) خدا کو جو تمہارا اور تمہارے اگلے باپ دادا کا پروردگار ہے

Tafsir al-Jalalayn

God your Lord and the Lord of your forefathers?’ read as predicates allāhu rabbukum and rabbu in the nominative because of the implicit omitted huwa being the subject; or read allāha rabbakum and rabba in the accusative as supplements to ahsana ‘the best of’.

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فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ

Fakazzaboohu fa inna hum lamuhdaroon

And they denied him, so indeed, they will be brought [for punishment],

تو ان لوگوں نے ان کو جھٹلا دیا۔ سو وہ (دوزخ میں) حاضر کئے جائیں گے

Tafsir al-Jalalayn

But they denied him. So they will indeed be arraigned in the Fire

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إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

Illaa 'ibaadal laahil mukhlaseen

Except the chosen servants of Allah.

ہاں خدا کے بندگان خاص (مبتلائے عذاب نہیں) ہوں گے

Tafsir al-Jalalayn

— all except God’s delivered servants namely the believers who will be saved from it

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وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ

Wa taraknaa 'alaihi fil aakhireen

And We left for him [favorable mention] among later generations:

اور ان کا ذکر (خیر) پچھلوں میں (باقی) چھوڑ دیا

Tafsir al-Jalalayn

and We left for him among posterity fair praise namely

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سَلَٰمٌ عَلَىٰٓ إِلْ يَاسِينَ

Salaamun 'alaaa Ilyaaseen

"Peace upon Elias."

کہ اِل یاسین پر سلام

Tafsir al-Jalalayn

‘Peace from Us be to Elias!’. It is said that this ilyāsīn is the same Elias mentioned above; but it is also said that this denotes him together with all those who were believers with him and so they have been coupled under the same term with him being the predominant as when one might say al-Muhallabūn ‘the Muhallabids’ to mean al-Muhallab and his folk; a variant reading has āl yāsīn by which is meant his family as well as Elias himself.

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إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Innaa kazaalika najzil muhsineen

Indeed, We thus reward the doers of good.

ہم نیک لوگوں کو ایسا ہی بدلہ دیتے ہیں

Tafsir al-Jalalayn

Indeed so — just as We rewarded him — do We reward the virtuous.

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إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

Innahoo min 'ibaadinal mu'mineen

Indeed, he was of Our believing servants.

بےشک وہ ہمارے مومن بندوں میں سے تھے

Tafsir al-Jalalayn

Truly he is one of Our faithful servants.

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وَإِنَّ لُوطًا لَّمِنَ ٱلْمُرْسَلِينَ

Wa inna Lootal laminal mursaleen

And indeed, Lot was among the messengers.

اور لوط بھی پیغمبروں میں سے تھے

Tafsir al-Jalalayn

And indeed Lot was one of the messengers;

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إِذْ نَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ

Iz najjainaahu wa ahlahooo ajma'een

[So mention] when We saved him and his family, all,

جب ہم نے ان کو اور ان کے گھر والوں کو سب کو (عذاب سے) نجات دی

Tafsir al-Jalalayn

mention when We delivered him together with all his family

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إِلَّا عَجُوزًا فِى ٱلْغَٰبِرِينَ

Illaa 'ajoozan fil ghaabireen

Except his wife among those who remained [with the evildoers].

مگر ایک بڑھیا کہ پیچھے رہ جانے والوں میں تھی

Tafsir al-Jalalayn

except an old woman who was among those who stayed behind in other words those who stayed behind in the chastisement.

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ثُمَّ دَمَّرْنَا ٱلْـَٔاخَرِينَ

Summa dammarnal aakhareen

Then We destroyed the others.

پھر ہم نے اوروں کو ہلاک کردیا

Tafsir al-Jalalayn

Then We destroyed all the others the disbelievers from among his people.

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وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ

Wa innakum latamurroona 'alaihim musbiheen

And indeed, you pass by them in the morning

اور تم دن کو بھی ان (کی بستیوں) کے پاس سے گزرتے رہتے ہو

Tafsir al-Jalalayn

And indeed you pass by them by their remains and the remains of their dwellings during your travels both in the morning that is during the daytime

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وَبِٱلَّيْلِ أَفَلَا تَعْقِلُونَ

Wa billail; afalaa ta'qiloon

And at night. Then will you not use reason?

اور رات کو بھی۔ تو کیا تم عقل نہیں رکھتے

Tafsir al-Jalalayn

and at night will you O people of Mecca not then understand? what befell them and so take heed therefrom?

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وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ

Wa inna Yoonusa laminal mursaleen

And indeed, Jonah was among the messengers.

اور یونس بھی پیغمبروں میں سے تھے

Tafsir al-Jalalayn

And indeed Jonah was one of the messengers;

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إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ

Iz abaqa ilal fulkil mash hoon

[Mention] when he ran away to the laden ship.

جب بھاگ کر بھری ہوئی کشتی میں پہنچے

Tafsir al-Jalalayn

when he fled to the laden ship — after he became furious with his people as the chastisement which he had promised them did not come down on them; so he boarded the ship which then stopped out in the deep sea. The seamen said ‘There is a runaway slave here upon this ship who has fled from his master a casting of lots should expose him!’

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فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ

Fasaahama fakaana minal mudhadeen

And he drew lots and was among the losers.

اس وقت قرعہ ڈالا تو انہوں نے زک اُٹھائی

Tafsir al-Jalalayn

Then he drew lots with the passengers on the ship and was of those rejected of the losers in the draw and so they threw him into the sea.

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فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ

Faltaqamahul hootu wa huwa muleem

Then the fish swallowed him, while he was blameworthy.

پھر مچھلی نے ان کو نگل لیا اور وہ (قابل) ملامت (کام) کرنے والے تھے

Tafsir al-Jalalayn

Then the whale swallowed him while he was blameworthy that is while he was guilty of a blameworthy thing having gone to sea and embarked the ship without his Lord’s permission.

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فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ

Falaw laaa annahoo kaana minal musabbiheen

And had he not been of those who exalt Allah,

پھر اگر وہ (خدا کی) پاکی بیان نہ کرتے

Tafsir al-Jalalayn

And had he not been one of those who glorify God that is to say those who make remembrance of God for inside the whale’s belly he was repeatedly saying the words ‘There is no god except You. Glory be to You! I have indeed been one of the wrongdoers’ Q. 2187

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لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ

Lalabisa fee batniheee ilaa Yawmi yub'asoon

He would have remained inside its belly until the Day they are resurrected.

تو اس روز تک کہ لوگ دوبارہ زندہ کئے جائیں گے اسی کے پیٹ میں رہتے

Tafsir al-Jalalayn

he would have tarried in its belly until the day when they are raised in other words the whale’s belly would have been his tomb until the Day of Resurrection.

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فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ

Fanabaznaahu bil'araaa'i wa huwa saqeem

But We threw him onto the open shore while he was ill.

پھر ہم نے ان کو جب کہ وہ بیمار تھے فراخ میدان میں ڈال دیا

Tafsir al-Jalalayn

Then We cast him We flung him out of the belly of the whale onto the barren land onto the face of the earth that is onto the shore on that same day — or three or seven or twenty or forty days later — and he was sick ailing like a newly-born featherless chick.

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وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ

Wa ambatnaa 'alaihi shajaratam mai yaqteen

And We caused to grow over him a gourd vine.

اور ان پر کدو کا درخت اُگایا

Tafsir al-Jalalayn

And We made a gourd plant to grow above him to provide shade for him with its stem which is not the case usually with gourds as a miracle for him; a mountain goat would come to him in the morning and in the evening and he would drink its milk until he finally regained his strength.

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وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ

Wa arsalnaahu ilaa mi'ati alfin aw yazeedoon

And We sent him to [his people of] a hundred thousand or more.

اور ان کو لاکھ یا اس سے زیادہ (لوگوں) کی طرف (پیغمبر بنا کر) بھیجا

Tafsir al-Jalalayn

And We sent him afterwards — as We had done before to a people in Nineveh in the region of Mosul — to a community of a hundred thousand or in fact more — a community of twenty thirty or seventy thousand.

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فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

Fa aamanoo famatta' naahum ilaa heen

And they believed, so We gave them enjoyment [of life] for a time.

تو وہ ایمان لے آئے سو ہم نے بھی ان کو (دنیا میں) ایک وقت (مقرر) تک فائدے دیتے رہے

Tafsir al-Jalalayn

And they believed after they saw with their own eyes the chastisement which they had been promised. So We gave them comfort We kept them alive to enjoy their wealth for a while until their terms of life would be concluded while they took comfort therein.

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فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ

Fastaftihim ali Rabbikal banaatu wa lahumul banoon

So inquire of them, [O Muhammad], "Does your Lord have daughters while they have sons?

ان سے پوچھو تو کہ بھلا تمہارے پروردگار کے لئے تو بیٹیاں اور ان کے لئے بیٹے

Tafsir al-Jalalayn

So ask them inquire of the Meccan disbelievers by way of reproach are daughters to be for your Lord after their claim that the angels were God’s daughters while sons are to be for them? so that the best becomes exclusively theirs?

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أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ

Am khalaqnal malaaa'i kata inaasanw wa hm shaahidoon

Or did We create the angels as females while they were witnesses?"

یا ہم نے فرشتوں کو عورتیں بنایا اور وہ (اس وقت) موجود تھے

Tafsir al-Jalalayn

Or did We create the angels females while they were witnesses? to Our act of creation that they might then say such a thing?

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أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ

Alaaa innahum min ifkihim la yaqooloon

Unquestionably, it is out of their [invented] falsehood that they say,

دیکھو یہ اپنی جھوٹ بنائی ہوئی (بات) کہتے ہیں

Tafsir al-Jalalayn

Lo! it is indeed out of their own mendacity their own lies that they say

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وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ

Waladal laahu wa innhum lakaaziboon

" Allah has begotten," and indeed, they are liars.

کہ خدا کے اولاد ہے کچھ شک نہیں کہ یہ جھوٹے ہیں

Tafsir al-Jalalayn

‘God has begotten’ when they say that the angels are God’s daughters. And verily they are liars in this respect.

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أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ

Astafal banaati 'alal baneen

Has He chosen daughters over sons?

کیا اس نے بیٹوں کی نسبت بیٹیوں کو پسند کیا ہے؟

Tafsir al-Jalalayn

Has He preferred daughters to sons? read a’stafā ‘has He preferred’ indicating an interrogative hamza which stands in place of the omitted conjunctive hamza.

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مَا لَكُمْ كَيْفَ تَحْكُمُونَ

Maa lakum kaifa tahkumoon

What is [wrong] with you? How do you make judgement?

تم کیسے لوگ ہو، کس طرح کا فیصلہ کرتے ہو

Tafsir al-Jalalayn

What is wrong with you? How do you judge? how do you make such a depraved judgement?

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أَفَلَا تَذَكَّرُونَ

Afalaa tazakkaroon

Then will you not be reminded?

بھلا تم غور کیوں نہیں کرتے

Tafsir al-Jalalayn

Will you not then remember? tadhakkarūna the tā’ of tatadhakkarūna has been assimilated with the dhāl that He glory be to Him is exalted above having a child?

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أَمْ لَكُمْ سُلْطَٰنٌ مُّبِينٌ

Am lakum sultaanum mubeen

Or do you have a clear authority?

یا تمہارے پاس کوئی صریح دلیل ہے

Tafsir al-Jalalayn

Or do you have a clear warrant? plain definitive proof that God has a child?

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فَأْتُوا۟ بِكِتَٰبِكُمْ إِن كُنتُمْ صَٰدِقِينَ

Faatoo bi Kitaabikum in kuntum saadiqeen

Then produce your scripture, if you should be truthful.

اگر تم سچے ہو تو اپنی کتاب پیش کرو

Tafsir al-Jalalayn

Then produce your scripture the Torah and show Me this as it is mentioned in it if you are being truthful about this statement of yours.

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وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ

Wa ja'aloo bainahoo wa bainal jinnati nasabaa; wa laqad 'alimatil jinnatu innahum lamuhdaroon

And they have claimed between Him and the jinn a lineage, but the jinn have already known that they [who made such claims] will be brought to [punishment].

اور انہوں نے خدا میں اور جنوں میں رشتہ مقرر کیا۔ حالانکہ جنات جانتے ہیں کہ وہ (خدا کے سامنے) حاضر کئے جائیں گے

Tafsir al-Jalalayn

And they namely the idolaters have set up between Him exalted be He and the jinn namely the angels jinna they are so called because they are hidden ijtinān from vision a kinship by saying that they are God’s daughters while the jinn certainly know that they that is those who say this shall indeed be arraigned into the Fire to be chastised therein.

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سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ

Subhaanal laahi 'ammaa yasifoon

Exalted is Allah above what they describe,

یہ جو کچھ بیان کرتے ہیں خدا اس سے پاک ہے

Tafsir al-Jalalayn

Glory be to God affirming that He is exalted above what they attribute to Him in the way of His having a child

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إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

Illaa 'ibaadal laahil mukhlaseen

Except the chosen servants of Allah [who do not share in that sin].

مگر خدا کے بندگان خالص (مبتلائے عذاب نہیں ہوں گے)

Tafsir al-Jalalayn

— all except God’s devoted servants namely believers the exceptive clause here is discontinuous in other words that is because they declare that God transcends what such individuals attribute to Him.

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فَإِنَّكُمْ وَمَا تَعْبُدُونَ

Fa innakum wa maa ta'ubdoon

So indeed, you [disbelievers] and whatever you worship,

سو تم اور جن کو تم پوجتے ہو

Tafsir al-Jalalayn

For indeed you and what you worship of idols

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مَآ أَنتُمْ عَلَيْهِ بِفَٰتِنِينَ

Maaa antum 'alaihi befaaatineen

You cannot tempt [anyone] away from Him

خدا کے خلاف بہکا نہیں سکتے

Tafsir al-Jalalayn

— you cannot tempt anyone thereto that is to incline to your worshipped idols ‘alayhi ‘thereto’ is semantically connected to His saying bi-fātinīna ‘you cannot tempt’

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إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ

Illaa man huwa saalil jaheem

Except he who is to [enter and] burn in the Hellfire.

مگر اس کو جو جہنم میں جانے والا ہے

Tafsir al-Jalalayn

except him who will burn in Hell in God’s knowledge exalted be He.

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وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ

Wa maa minnasa illaa lahoo maqaamum ma'loom

[The angels say], "There is not among us any except that he has a known position.

اور (فرشتے کہتے ہیں کہ) ہم میں سے ہر ایک کا ایک مقام مقرر ہے

Tafsir al-Jalalayn

Gabriel said to the Prophet s And there is not one of us us the company of angels but has a known station in the heavens in which he worships God and which he does not transgress.

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وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ

Wa innaa llanah nus saaffoon

And indeed, we are those who line up [for prayer].

اور ہم صف باندھے رہتے ہیں

Tafsir al-Jalalayn

And indeed it is we who are the rangers of our feet in prayer.

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وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ

Wa innaa lanah nul musabbihoon

And indeed, we are those who exalt Allah."

اور (خدائے) پاک (ذات) کا ذکر کرتے رہتے ہیں

Tafsir al-Jalalayn

And indeed it is we who give glory it is we who declare that God transcends what does not befit Him.

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وَإِن كَانُوا۟ لَيَقُولُونَ

Wa in kaanoo la yaqooloon

And indeed, the disbelievers used to say,

اور یہ لوگ کہا کرتے تھے

Tafsir al-Jalalayn

And indeed in is softened in place of the hardened one they the Meccan disbelievers used to say

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لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ

Law anna 'indana zikram minal awwaleen

"If we had a message from [those of] the former peoples,

کہ اگر ہمارے پاس اگلوں کی کوئی نصیحت (کی کتاب) ہوتی

Tafsir al-Jalalayn

‘If we had but a reminder a scripture from the ancients that is from among the scriptures of past communities

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لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

Lakunna 'ibaadal laahil mukhlaseen

We would have been the chosen servants of Allah."

تو ہم خدا کے خالص بندے ہوتے

Tafsir al-Jalalayn

we would have surely been God’s devoted servants’ devoting worship purely to Him.

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فَكَفَرُوا۟ بِهِۦ فَسَوْفَ يَعْلَمُونَ

Fakafaroo bihee fasawfa ya'lamoon

But they disbelieved in it, so they are going to know.

لیکن (اب) اس سے کفر کرتے ہیں سو عنقریب ان کو (اس کا نتیجہ) معلوم ہوجائے گا

Tafsir al-Jalalayn

God exalted be He says Yet they disbelieved in it in other words in the Book that came to them namely the Qur’ān more glorious than all those other scriptures; but they will come to know the consequences of their disbelief.

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وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ

Wa laqad sabaqat Kalimatunaa li'ibaadinal mursa leen

And Our word has already preceded for Our servants, the messengers,

اور اپنے پیغام پہنچانے والے بندوں سے ہمارا وعدہ ہوچکا ہے

Tafsir al-Jalalayn

And verily Our Word containing the promise of victory has gone beforehand in favour of Our servants the messengers and that Word is I shall assuredly prevail I and My messengers Q. 5821 —

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إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ

Innaa hum lahumul mansooroon

[That] indeed, they would be those given victory

کہ وہی (مظفرو) منصور ہیں

Tafsir al-Jalalayn

or it is His following saying — assuredly they shall be helped

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وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ

Wa inna jundana lahumul ghaaliboon

And [that] indeed, Our soldiers will be those who overcome.

اور ہمارا لشکر غالب رہے گا

Tafsir al-Jalalayn

and assuredly Our hosts namely the believers they will indeed be the victors over the disbelievers by their being given the definitive proofs and assistance against them in this world. And if some of these believers are not victorious over them in this world then assuredly in the Hereafter they will be so.

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فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ

Fatawalla 'anhum hatta heen

So, [O Muhammad], leave them for a time.

تو ایک وقت تک ان سے اعراض کئے رہو

Tafsir al-Jalalayn

So leave them in other words shun the Meccan disbelievers for a while until such time as you are commanded to fight them;

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وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ

Wa absirhum fasawfa yubsiroon

And see [what will befall] them, for they are going to see.

اور انہیں دیکھتے رہو۔ یہ بھی عنقریب (کفر کا انجام) دیکھ لیں گے

Tafsir al-Jalalayn

and watch them when the chastisement is sent down on them; for they will soon see the consequences of their disbelief.

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أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ

Afabi'azaabinaa yasta'jiloon

Then for Our punishment are they impatient?

کیا یہ ہمارے عذاب کے لئے جلدی کر رہے ہیں

Tafsir al-Jalalayn

They then said in mockery ‘When will this chastisement be sent down?’ God exalted be He threatens them by saying Do they seek to hasten Our chastisement?

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فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ

Fa izaa nazala bisaahatihim fasaaa'a sabaahul munzareen

But when it descends in their territory, then evil is the morning of those who were warned.

مگر جب وہ ان کے میدان میں آ اُترے گا تو جن کو ڈر سنا دیا گیا تھا ان کے لئے برا دن ہوگا

Tafsir al-Jalalayn

But when it descends in their courtyard — al-Farrā’ said that the Arabs find it sufficient to refer to a people by referring to ‘their courtyard’ — how awful how terrible a morning will be the morning for those who were warned the overt noun al-mundharīn has replaced the third person pronominalisation in sāhatihim.

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وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ

Wa tawalla 'anhum hattaa heen

And leave them for a time.

اور ایک وقت تک ان سے منہ پھیرے رہو

Tafsir al-Jalalayn

So leave them for a while

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وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ

Wa absir fasawfa yubsiroon

And see, for they are going to see.

اور دیکھتے رہو یہ بھی عنقریب (نتیجہ) دیکھ لیں گے

Tafsir al-Jalalayn

and watch; for they will soon see — this statement is repeated in order to emphasise the threat made to them and to reassure the Prophet s.

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سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ

Subhaana Rabbika Rabbil 'izzati 'amma yasifoon

Exalted is your Lord, the Lord of might, above what they describe.

یہ جو کچھ بیان کرتے ہیں تمہارا پروردگار جو صاحب عزت ہے اس سے (پاک ہے)

Tafsir al-Jalalayn

Glory be to your Lord the Lord of Might of Triumph exalted is He above what they allege! in the way of His having a child.

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وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ

Wa salaamun 'alalmursaleen

And peace upon the messengers.

اور پیغمبروں پر سلام

Tafsir al-Jalalayn

And peace be to the messengers who convey from God the Message of the Oneness of God and His Laws.

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وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

Walhamdu lillaahi Rabbil 'aalameen

And praise to Allah, Lord of the worlds.

اور سب طرح کی تعریف خدائے رب العالمین کو (سزاوار) ہے

Tafsir al-Jalalayn

And praise be to God Lord of the Worlds for granting these messengers victory and destroying the disbelievers.