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Tafsir al-Jalalayn

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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ صٓ وَٱلْقُرْءَانِ ذِى ٱلذِّكْرِ

Saaad; wal-Qur-aani ziz zikr

Sad. By the Qur'an containing reminder...

ص۔ قسم ہے اس قرآن کی جو نصیحت دینے والا ہے (کہ تم حق پر ہو)

Tafsir al-Jalalayn

Sād God knows best what He means by this letter. By the Qur’ān bearing the Remembrance that is bearing the Pronouncement; or what is meant is that the Qur’ān is a Book of renown the response to this oath has been omitted in other words ‘It is not as the Meccan disbelievers say that there are many gods’.

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بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى عِزَّةٍ وَشِقَاقٍ

Balil lazeena kafaroo fee 'izzatilnw wa shiqaaq

But those who disbelieve are in pride and dissension.

مگر جو لوگ کافر ہیں وہ غرور اور مخالفت میں ہیں

Tafsir al-Jalalayn

Nay but those who disbelieve from among the people of Mecca dwell in conceit in self-glory and in disdain of faith and defiance disagreement with and enmity towards the Prophet s.

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كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَوا۟ وَّلَاتَ حِينَ مَنَاصٍ

Kam ahlaknaa min qablihim min qarnin fanaadaw wa laata heena manaas

How many a generation have We destroyed before them, and they [then] called out; but it was not a time for escape.

ہم نے ان سے پہلے بہت سی اُمتوں کو ہلاک کردیا تو وہ (عذاب کے وقت) لگے فریاد کرنے اور وہ رہائی کا وقت نہیں تھا

Tafsir al-Jalalayn

How many — in other words many — a generation a community of past communities We have destroyed before them and they cried out when the chastisement was sent down on them when it was no longer the time for escape that is to say the time was not one for fleeing the suffixed tā’ of wa-lāta is extra; the sentence is a circumstantial qualifier referring to the subject of the verb nādaw ‘they cried out’ in other words they called for help but the situation was such that there could be no escape or deliverance; but still the Meccan disbelievers have not taken heed from their example.

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وَعَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌ مِّنْهُمْ وَقَالَ ٱلْكَٰفِرُونَ هَٰذَا سَٰحِرٌ كَذَّابٌ

Wa 'ajibooo an jaaa'a hum munzirum minhum wa qaalal kaafiroona haazaa saahirun kazzaab

And they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar.

اور انہوں نے تعجب کیا کہ ان کے پاس ان ہی میں سے ہدایت کرنے والا آیا اور کافر کہنے لگے کہ یہ تو جادوگر ہے جھوٹا

Tafsir al-Jalalayn

And they marvel that a warner has come to them from among themselves a messenger from among their number to warn them and to threaten them with the punishment of the Fire after resurrection — and this warner is the Prophet s. And those who disbelieve the overt noun al-kāfirūnā has replaced the third person pronominalisation say ‘This is a sorcerer a liar.

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أَجَعَلَ ٱلْـَٔالِهَةَ إِلَٰهًا وَٰحِدًا إِنَّ هَٰذَا لَشَىْءٌ عُجَابٌ

Aja'alal aalihata Ilaahanw Waahidan inna haazaa lashai'un 'ujaab

Has he made the gods [only] one God? Indeed, this is a curious thing."

کیا اس نے اتنے معبودوں کی جگہ ایک ہی معبود بنا دیا۔ یہ تو بڑی عجیب بات ہے

Tafsir al-Jalalayn

Has he made the gods One God? — for he had said to them ‘Say there is no god except God’ — in other words they objected how could one god suffice for all of creation? Lo! that is indeed a curious thing’.

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وَٱنطَلَقَ ٱلْمَلَأُ مِنْهُمْ أَنِ ٱمْشُوا۟ وَٱصْبِرُوا۟ عَلَىٰٓ ءَالِهَتِكُمْ إِنَّ هَٰذَا لَشَىْءٌ يُرَادُ

Wantalaqal mala-u minhum anim shoo wasbiroo 'alaaa aalihatikum innna haazaa lashai 'uny yuraad

And the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.

تو ان میں جو معزز تھے وہ چل کھڑے ہوئے (اور بولے) کہ چلو اور اپنے معبودوں (کی پوجا) پر قائم رہو۔ بےشک یہ ایسی بات ہے جس سے (تم پر شرف وفضلیت) مقصود ہے

Tafsir al-Jalalayn

And the council from among them go about from the place of their assembly at the house of Abū Tālib and the place where they heard the Prophet s say ‘Say there is no god except God’ saying ‘Go! they say to one another go and stand by your gods adhere firmly to worship of them; lo! this that has been mentioned concerning the Oneness of God is indeed a thing sought from us.

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مَا سَمِعْنَا بِهَٰذَا فِى ٱلْمِلَّةِ ٱلْـَٔاخِرَةِ إِنْ هَٰذَآ إِلَّا ٱخْتِلَٰقٌ

Maa sami'naa bihaazaa fil millatil aakhirati in haazaaa illakh tilaaq

We have not heard of this in the latest religion. This is not but a fabrication.

یہ پچھلے مذہب میں ہم نے کبھی سنی ہی نہیں۔ یہ بالکل بنائی ہوئی بات ہے

Tafsir al-Jalalayn

We never heard of this in the latter-day creed namely the creed of Jesus. This is surely nothing but an invention mere lies.

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أَءُنزِلَ عَلَيْهِ ٱلذِّكْرُ مِنۢ بَيْنِنَا بَلْ هُمْ فِى شَكٍّ مِّن ذِكْرِى بَل لَّمَّا يَذُوقُوا۟ عَذَابِ

'A-unzila 'alaihiz zikru mim baininaa; bal hum fee shakkim min Zikree bal lammaa yazooqoo 'azaab

Has the message been revealed to him out of [all of] us?" Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment.

کیا ہم سب میں سے اسی پر نصیحت (کی کتاب) اُتری ہے؟ (نہیں) بلکہ یہ میری نصیحت کی کتاب سے شک میں ہیں۔ بلکہ انہوں نے ابھی میرے عذاب کا مزہ نہیں چکھا

Tafsir al-Jalalayn

Has the Remembrance the Qur’ān been revealed to him Muhammad (s) out of all of us’ when he is neither the elder nor the noblest among us? In other words it could not have been revealed to him read a-unzila pronouncing both hamzas or not pronouncing the second one but in both cases inserting an intervening alif or without this insertion. God exalted be He says Nay but they are in doubt concerning My Remembrance My revelation that is the Qur’ān for they deny the one who has brought it. Nay but they have not yet tasted My chastisement and if they were to taste it they would certainly believe the Prophet s in what he has brought — but then in such a case their belief in the Prophet would be of no benefit to them.

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أَمْ عِندَهُمْ خَزَآئِنُ رَحْمَةِ رَبِّكَ ٱلْعَزِيزِ ٱلْوَهَّابِ

Am'indahum khazaaa 'inu rahmati Rabbikal 'Azeezil Wahhab

Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?

کیا ان کے پاس تمہارے پروردگار کی رحمت کے خزانے ہیں جو غالب اور بہت عطا کرنے والا ہے

Tafsir al-Jalalayn

Or do they possess the treasuries of your Lord’s mercy the Mighty the Victor the Bestower? treasuries such as prophethood and otherwise so that they might give it to whomever they want?

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أَمْ لَهُم مُّلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَلْيَرْتَقُوا۟ فِى ٱلْأَسْبَٰبِ

Am lahum mulkus samaawaati wal ardi wa maa bainahumaa falyartaqoo fil asbaab

Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access.

یا آسمانوں اور زمین اور جو کچھ ان میں ہے ان (سب) پر ان ہی کی حکومت ہے۔ تو چاہیئے کہ رسیاں تان کر (آسمانوں) پر چڑھ جائیں

Tafsir al-Jalalayn

Or do they possess the kingdom of the heavens and the earth and whatever is between them? If this is what they claim Then let them ascend by the means of ascension that lead to the heaven and bring down some revelation wahy and then assign it exclusively to whomever they wish am in both verses represents the rhetorical hamza of denial.

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جُندٌ مَّا هُنَالِكَ مَهْزُومٌ مِّنَ ٱلْأَحْزَابِ

Jundum maa hunaalika mahzoomum minal Ahzaab

[They are but] soldiers [who will be] defeated there among the companies [of disbelievers].

یہاں شکست کھائے ہوئے گروہوں میں سے یہ بھی ایک لشکر ہے

Tafsir al-Jalalayn

A routed mahzūmun is an adjectival qualification of jundun ‘host’ host is all that they are in other words they are nothing but a despicable host nothing more — in their denial of you — from among the factions mina’l-ahzābi also an adjectival qualification of jundun in other words they are like those hosts of factions who were in confederation against prophets before you these were defeated and destroyed and likewise We shall destroy these people.

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كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو ٱلْأَوْتَادِ

Kazzabat qablahum qawmu Lootinw-wa 'Aadunw wa Fir'awnu zul awtaad

The people of Noah denied before them, and [the tribe of] 'Aad and Pharaoh, the owner of stakes,

ان سے پہلے نوح کی قوم اور عاد اور میخوں والا فرعون (اور اس کی قوم کے لوگ) بھی جھٹلا چکے ہیں

Tafsir al-Jalalayn

Before them the people of Noah denied the inflection of the verb kadhdabat ‘denied’ that is governed by qawmu ‘people’ is in the feminine person because of the implicit sense and so did those of ‘Ād and Pharaoh he of the stakes — he used to fix four stakes for the person who incurred his wrath and tie to these stakes that person’s hands and feet and then torture him —

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وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَٰبُ لْـَٔيْكَةِ أُو۟لَٰٓئِكَ ٱلْأَحْزَابُ

Wa Samoodu wa qawmu Lootinw wa Ashaabul 'Aykah; ulaaa'ikal Ahzaab

And [the tribe of] Thamud and the people of Lot and the companions of the thicket. Those are the companies.

اور ثمود اور لوط کی قوم اور بن کے رہنے والے بھی۔ یہی وہ گروہ ہیں

Tafsir al-Jalalayn

and Thamūd and the people of Lot and the dwellers in the wood a small forest namely the people of Shu‘ayb peace be upon him — those were the factions.

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إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ فَحَقَّ عِقَابِ

In kullun illaa kazzabar Rusula fahaqqa 'iqaab

Each of them denied the messengers, so My penalty was justified.

(ان) سب نے پیغمبروں کو جھٹلایا تو میرا عذاب (ان پر) آ واقع ہوا

Tafsir al-Jalalayn

Each one of the factions did not but deny the messengers for when they deny one they have in effect denied them all since their call to God is the same one namely the call to affirmation of His Oneness. So My retribution was justified it was necessary.

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وَمَا يَنظُرُ هَٰٓؤُلَآءِ إِلَّا صَيْحَةً وَٰحِدَةً مَّا لَهَا مِن فَوَاقٍ

Wa maa yanzuru haaa ulaaa'i illaa saihatanw waahidatam maa lahaa min fawaaq

And these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay.

اور یہ لوگ تو صرف ایک زور کی آواز کا جس میں (شروع ہوئے پیچھے) کچھ وقفہ نہیں ہوگا، انتظار کرتے ہیں

Tafsir al-Jalalayn

And these that is the disbelievers of Mecca do not await but a single Cry namely the Blast of the Resurrection that will herald chastisement for them for which there will be no revoking read fawāq or fuwāq.

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وَقَالُوا۟ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ ٱلْحِسَابِ

Wa qaaloo Rabbanaa 'ajjil lanaa qittanaa qabla Yawmil Hisaab

And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account"

اور کہتے ہیں کہ اے ہمارے پروردگار ہم کو ہمارا حصہ حساب کے دن سے پہلے ہی دے دے

Tafsir al-Jalalayn

And they said — after the following verse was revealed As for him who is given his book in his right hand … to the end of the verse Q. 6919 — ‘Our Lord hasten on for us the record of our deeds before the Day of Reckoning’ — they said this mockingly.

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ٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَٱذْكُرْ عَبْدَنَا دَاوُۥدَ ذَا ٱلْأَيْدِ إِنَّهُۥٓ أَوَّابٌ

Isbir 'alaa maa yaqooloona wazkur 'abdanaa Daawooda zal aidi aidi innahooo awwaab

Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah].

(اے پیغمبر) یہ جو کچھ کہتے ہیں اس پر صبر کرو۔ اور ہمارے بندے داؤد کو یاد کرو جو صاحب قوت تھے (اور) بےشک وہ رجوع کرنے والے تھے

Tafsir al-Jalalayn

God exalted be He says Bear patiently what they say and remember Our servant David the one of fortitude that is to say the one of fortitude in worship he used to fast every other day and keep vigil for half the night sleep for a third and then keep vigil for the last sixth. Indeed he was a penitent soul always returning to what pleases God.

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إِنَّا سَخَّرْنَا ٱلْجِبَالَ مَعَهُۥ يُسَبِّحْنَ بِٱلْعَشِىِّ وَٱلْإِشْرَاقِ

Innaa sakhkharnal jibaala ma'ahoo yusabbihna bil'ashaiyi wal ishraaq

Indeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise.

ہم نے پہاڑوں کو ان کے زیر فرمان کردیا تھا کہ صبح وشام ان کے ساتھ (خدائے) پاک (کا) ذکر کرتے تھے

Tafsir al-Jalalayn

Truly We disposed the mountains to glorify God with him with the same glorification at evening at the time of the night prayer and at sunrise at the time of the morning prayer which is when the sun has fully risen with its light extending everywhere.

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وَٱلطَّيْرَ مَحْشُورَةً كُلٌّ لَّهُۥٓ أَوَّابٌ

Wattayra mahshoorah; kullul lahooo awwaab

And the birds were assembled, all with him repeating [praises].

اور پرندوں کو بھی کہ جمع رہتے تھے۔ سب ان کے فرمانبردار تھے

Tafsir al-Jalalayn

And We disposed the birds mustered in flocks gathered before him glorifying with him; each of the mountains and birds turning to him reverting to obedience of him by glorifying God with him.

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وَشَدَدْنَا مُلْكَهُۥ وَءَاتَيْنَٰهُ ٱلْحِكْمَةَ وَفَصْلَ ٱلْخِطَابِ

Wa shadadnaa mulkahoo wa aatainaahul Hikmata wa faslal khitaab

And We strengthened his kingdom and gave him wisdom and discernment in speech.

اور ہم نے ان کی بادشاہی کو مستحکم کیا اور ان کو حکمت عطا کی اور (خصومت کی) بات کا فیصلہ (سکھایا)

Tafsir al-Jalalayn

And We strengthened his Kingdom We reinforced it with guards and hosts every night there thirty thousand men would be standing guard at his sanctuary; and gave him wisdom prophethood and sound judgement in all matters and decisive speech the ability to formulate a satisfactory statement for a decision in any endeavour.

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وَهَلْ أَتَىٰكَ نَبَؤُا۟ ٱلْخَصْمِ إِذْ تَسَوَّرُوا۟ ٱلْمِحْرَابَ

Wa hal ataaka naba'ul khasm; iz tasawwarul mihraab

And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber -

بھلا تمہارے پاس ان جھگڑنے والوں کی بھی خبر آئی ہے جب وہ دیوار پھاند کر عبادت خانے میں داخل ہوئے

Tafsir al-Jalalayn

And has there come to you O Muhammad (s) the purpose of the interrogative indicated by hal here is to provoke curiosity and a desire to listen to what will follow the tale of the disputants when they scaled the sanctuary? David’s sanctuary that is his place of prayer for they had been prohibited from entering by the front gates because of his being engaged in worship in other words has it come to you their tale and their account?

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إِذْ دَخَلُوا۟ عَلَىٰ دَاوُۥدَ فَفَزِعَ مِنْهُمْ قَالُوا۟ لَا تَخَفْ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَٱحْكُم بَيْنَنَا بِٱلْحَقِّ وَلَا تُشْطِطْ وَٱهْدِنَآ إِلَىٰ سَوَآءِ ٱلصِّرَٰطِ

Iz dakhaloo 'alaa Daawooda fafazi'a minhum qaaloo la takhaf khasmaani baghaa ba'dunaa 'alaa ba'din fahkum bainanaaa bilhaqqi wa laa tushtit wahdinaaa ilaa Sawaaa'is Siraat

When they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path.

جس وقت وہ داؤد کے پاس آئے تو وہ ان سے گھبرا گئے انہوں نے کہا کہ خوف نہ کیجیئے۔ ہم دونوں کا ایک مقدمہ ہے کہ ہم میں سے ایک نے دوسرے پر زیادتی کی ہے تو آپ ہم میں انصاف کا فیصلہ کر دیجیئے اور بےانصافی نہ کیجیئے گا اور ہم کو سیدھا رستہ دکھا دیجیئے

Tafsir al-Jalalayn

When they entered upon David and he was frightened by them. And they said ‘Do not fear; we are two disputants some say that this means ‘two groups’ in order to agree with the plural person of the verb dakhalū ‘they entered’; others say ‘two individuals’ with the plural person actually denoting these two; al-khasm may refer to a one or more individuals. These two were angels who had come in the form of two disputants between whom there was supposed to have occurred the situation mentioned — but only hypothetically — in order to alert David peace be upon him to what he had done he had ninety nine women but desired the woman of a man who had only her and no other. He David had married her and consummated the marriage. One of us has infringed upon the rights of the other so judge justly between us and do not transgress do not be unjust and guide us direct us to the right path’ the correct way.

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إِنَّ هَٰذَآ أَخِى لَهُۥ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِىَ نَعْجَةٌ وَٰحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِى فِى ٱلْخِطَابِ

Inna haazaaa akhee lahoo tis'unw wa tis'oona na'jatanw wa liya na'jatunw waahidah; faqaala akfilneeha wa 'azzanee filkhitaab

Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech."

(کیفیت یہ ہے کہ) یہ میرا بھائی ہے اس کے (ہاں) ننانوے دنبیاں ہیں اور میرے (پاس) ایک دُنبی ہے۔ یہ کہتا ہے کہ یہ بھی میرے حوالے کردے اور گفتگو میں مجھ پر زبردستی کرتا ہے

Tafsir al-Jalalayn

‘Behold this brother of mine in other words my fellow co-religionist has ninety-nine ewes — here used to represent the women — while I have a single ewe; yet he said “Entrust it to me” in other words make me in charge of it and he overcame me in speech’ in other words in the argument; so the latter conceded charge of it to him.

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قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِۦ وَإِنَّ كَثِيرًا مِّنَ ٱلْخُلَطَآءِ لَيَبْغِى بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَقَلِيلٌ مَّا هُمْ وَظَنَّ دَاوُۥدُ أَنَّمَا فَتَنَّٰهُ فَٱسْتَغْفَرَ رَبَّهُۥ وَخَرَّ رَاكِعًا وَأَنَابَ

Qaala laqad zalamaka bisu 'aali na'jatika ilaa ni'aajihee wa inna kaseeram minal khulataaa'i la-yabghee ba'duhum 'alaa ba'din illal lazeena aamanoo wa 'amilus saalihaati wa qaleehum maa hum; wa zanna Daawoodu annamaa fatannaahu fastaghrara Rabbahoo wa kharra raaki'anw wa anaab

[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].

انہوں نے کہا کہ یہ جو تیری دنبی مانگتا ہے کہ اپنی دنبیوں میں ملالے بےشک تجھ پر ظلم کرتا ہے۔ اور اکثر شریک ایک دوسرے پر زیادتی ہی کیا کرتے ہیں۔ ہاں جو ایمان لائے اور عمل نیک کرتے رہے اور ایسے لوگ بہت کم ہیں۔ اور داؤد نے خیال کیا کہ (اس واقعے سے) ہم نے ان کو آزمایا ہے تو انہوں نے اپنے پروردگار سے مغفرت مانگی اور جھک کر گڑ پڑے اور (خدا کی طرف) رجوع کیا

Tafsir al-Jalalayn

He said ‘He has certainly wronged you by asking for your ewe that he may add it to his sheep. And indeed many associates infringe upon the rights of one another except such as believe and perform righteous deeds but few are they!’ mā emphasises the ‘fewness’. As the two angels were ascending to the heaven one said to the other ‘He has certainly passed judgement on himself!’ David was thus alerted to his deed. God exalted be He says And David thought in other words he became certain that We had indeed tried him that We had caused him to fall into a trial that is a test through his love for that woman. So he sought forgiveness of his Lord and fell down bowing in other words prostrate and repented.

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فَغَفَرْنَا لَهُۥ ذَٰلِكَ وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ

Faghafarnaa lahoo zaalik; wa inna lahoo 'indanaa lazulfaa wa husna ma aab

So We forgave him that; and indeed, for him is nearness to Us and a good place of return.

تو ہم نے ان کو بخش دیا۔ اور بےشک ان کے لئے ہمارے ہاں قرب اور عمدہ مقام ہے

Tafsir al-Jalalayn

So We forgave him that and indeed he has a station of nearness with Us that is even more good things in this world and a fair return in the Hereafter.

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يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةً فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌۢ بِمَا نَسُوا۟ يَوْمَ ٱلْحِسَابِ

Yaa Daawoodu innaa ja'alnaaka khaleefatan fil ardi fahkum bainan naasi bilhaqqi wa laa tattabi'il hawaa fayudillaka 'an sabeelil laah; innal lazeena yadilloona 'an sabeelil laah; lahum 'azaabun shadeedum bimaa nasoo Yawmal Hisaab

[We said], "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah." Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.

اے داؤد ہم نے تم کو زمین میں بادشاہ بنایا ہے تو لوگوں میں انصاف کے فیصلے کیا کرو اور خواہش کی پیروی نہ کرنا کہ وہ تمہیں خدا کے رستے سے بھٹکا دے گی۔ جو لوگ خدا کے رستے سے بھٹکتے ہیں ان کے لئے سخت عذاب (تیار) ہے کہ انہوں نے حساب کے دن کو بھلا دیا

Tafsir al-Jalalayn

‘O David! We have indeed made you a vicegerent on the earth managing the affairs of people; so judge justly between people and do not follow desire that is the desires of the soul that it then lead you astray from the way of God that is to say from the proofs that indicate the truth of His Oneness. Truly those who go astray from the way of God in other words from belief in God — for them there will be a severe chastisement because of their forgetting the Day of Reckoning’ as a result of their having neglected faith. For had they been certain of the truth of the Day of Reckoning they would have first been believers in this world.

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وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا بَٰطِلًا ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُوا۟ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِنَ ٱلنَّارِ

Wa ma khalaqnas samaaa'a wal arda wa maa bainahumaa baatilaa; zaalika zannul lazeena kafaroo; fawi lul lillazeena kafaroo minan Naar

And We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire.

اور ہم نے آسمان اور زمین کو اور جو کائنات ان میں ہے اس کو خالی از مصلحت نہیں پیدا کیا۔ یہ ان کا گمان ہے جو کافر ہیں۔ سو کافروں کے لئے دوزخ کا عذاب ہے

Tafsir al-Jalalayn

And We did not create the heavens and the earth and all that is between them in vain frivolously. That namely the creation of what has been mentioned as being for no particular purpose is the supposition of those who disbelieve from among the people of Mecca. So woe — a valley in hell-fire — to the disbelievers from the Fire!

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أَمْ نَجْعَلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَٱلْمُفْسِدِينَ فِى ٱلْأَرْضِ أَمْ نَجْعَلُ ٱلْمُتَّقِينَ كَٱلْفُجَّارِ

Am naj'alul lazeena aamanoo wa 'amilus saalihaati kalmufisdeena fil ardi am naj'alul muttaqeena kalfujjaar

Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?

جو لوگ ایمان لائے اور عمل نیک کرتے رہے۔ کیا ان کو ہم ان کی طرح کر دیں گے جو ملک میں فساد کرتے ہیں۔ یا پرہیزگاروں کو بدکاروں کی طرح کر دیں گے

Tafsir al-Jalalayn

Or shall We treat those who believe and perform righteous deeds like those who cause corruption in the earth; or shall We treat the God-fearing like the profligate? This was revealed when the Meccan disbelievers said to the believers ‘In the Hereafter we will receive the same reward as that which you will receive’ am ‘or’ contains the rhetorical hamza of denial.

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كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

Kitaabun anzalnaahu ilaika mubaarakul liyaddabbarooo Aayaatihee wa liyatazakkara ulul albaab

[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.

(یہ) کتاب جو ہم نے تم پر نازل کی ہے بابرکت ہے تاکہ لوگ اس کی آیتوں میں غور کریں اور تاکہ اہل عقل نصیحت پکڑیں

Tafsir al-Jalalayn

A Book kitābun the predicate of a missing subject namely hādhā ‘this is’ that We have revealed to you full of blessing that they may contemplate yaddabbarū is actually yatadabbarū but the tā’ has been assimilated with the dāl its signs that they may reflect upon its meanings and become believers and that they may remember that they may be admonished — those people of pith those possessors of intellect.

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وَوَهَبْنَا لِدَاوُۥدَ سُلَيْمَٰنَ نِعْمَ ٱلْعَبْدُ إِنَّهُۥٓ أَوَّابٌ

Wa wahabnaa li Daawooda Sulaimaan; ni'mal 'abd; innahoo awwaab

And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah].

اور ہم نے داؤد کو سلیمان عطا کئے۔ بہت خوب بندے (تھے اور) وہ (خدا کی طرف) رجوع کرنے والے تھے

Tafsir al-Jalalayn

And We bestowed on David Solomon his son — what an excellent servant! that is Solomon. Truly he was a penitent soul always returning to God with glorification and remembrance at all times.

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إِذْ عُرِضَ عَلَيْهِ بِٱلْعَشِىِّ ٱلصَّٰفِنَٰتُ ٱلْجِيَادُ

Iz 'urida 'alaihi bil'ashiy yis saafinaatul jiyaad

[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.

جب ان کے سامنے شام کو خاصے کے گھوڑے پیش کئے گئے

Tafsir al-Jalalayn

When one evening — which is the period after midday — there were displayed before him the prancing steeds al-sāfināt ‘horses’ is the plural of sāfina which denotes a horse standing on three legs with the fourth supported on the edge of the hoof and derives from the verb safana yasfinu sufūnan; al-jiyād is the plural of jawād which is a ‘racer’; the meaning is that these horses are such that when they are halted they stand still and when they run they surpass others in speed. One thousand horses were displayed before him after he had performed the midday prayer for he had wanted to use them in a holy struggle jihād against an enemy. But when the display reached the nine-hundredth horse the sun set and he had not performed the afternoon prayer. So he was greatly distressed.

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فَقَالَ إِنِّىٓ أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَن ذِكْرِ رَبِّى حَتَّىٰ تَوَارَتْ بِٱلْحِجَابِ

Faqaala inneee ahbabtu hubbal khairi 'an zikri Rabbee hattaa tawaarat bilhijaab

And he said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness]."

تو کہنے لگے کہ میں نے اپنے پروردگار کی یاد سے (غافل ہو کر) مال کی محبت اختیار کی۔ یہاں تک کہ (آفتاب) پردے میں چھپ گیا

Tafsir al-Jalalayn

He said ‘Lo! I have loved I have desired the love of worldly good things that is of horses over the remembrance of my Lord’ that is over the afternoon prayer until it that is the sun disappeared behind the night’s veil until it was concealed by that which veils it from sight.

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رُدُّوهَا عَلَىَّ فَطَفِقَ مَسْحًۢا بِٱلسُّوقِ وَٱلْأَعْنَاقِ

Ruddoohaa 'alaiya fatafiqa masham bissooqi wal a'naaq

[He said], "Return them to me," and set about striking [their] legs and necks.

(بولے کہ) ان کو میرے پاس واپس لے آؤ۔ پھر ان کی ٹانگوں اور گردنوں پر ہاتھ پھیرنے لگے

Tafsir al-Jalalayn

Bring them back to me! that is the horses that were displayed; and they so brought them back. Then he set about slashing with his sword their legs al-sūq is the plural of sāq and necks in other words he slaughtered them and cut off their legs as an offering of atonement to God exalted be He for having been distracted by them from the prayer. He gave all the meat thereof as voluntary alms and so God compensated him what was better and faster that these horses and this was the wind which blew at his command as he wished.

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وَلَقَدْ فَتَنَّا سُلَيْمَٰنَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا ثُمَّ أَنَابَ

Wa laqad fatannaa Sulaimaana wa alqainaa 'alaa kursiyyihee jasadan summa anaab

And We certainly tried Solomon and placed on his throne a body; then he returned.

اور ہم نے سلیمان کی آزمائش کی اور ان کے تخت پر ایک دھڑ ڈال دیا پھر انہوں نے (خدا کی طرف) رجوع کیا

Tafsir al-Jalalayn

And We certainly tried Solomon We tested him by wresting his kingdom from him because he had married a woman solely out of his desire for her. She used to worship idols in his own home without his knowledge. Now control of his kingdom lay in his ring. On one occasion needing to withdraw to relieve himself he took it off and left it with this woman of his whose name was al-Amīna as was his custom; but a jinn disguised in the form of Solomon came to her and seized it from her. And We cast upon his throne a lifeless body which was that very jinn and he was the one known as Sakhr — or it was some other jinn; he sat upon Solomon’s throne and so as was the case with Solomon the birds and other creatures devoted themselves to him in service. When Solomon came out of his palace having seen him the jinn upon his throne he said to the people ‘I am Solomon not him!’ But they did not recognise him. Then he repented — Solomon returned to his kingdom many days later after he had managed to acquire the ring. He wore it and sat upon his throne again.

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قَالَ رَبِّ ٱغْفِرْ لِى وَهَبْ لِى مُلْكًا لَّا يَنۢبَغِى لِأَحَدٍ مِّنۢ بَعْدِىٓ إِنَّكَ أَنتَ ٱلْوَهَّابُ

Qaala Rabbigh fir lee wa hab lee mulkal laa yambaghee li ahadim mim ba'de inaka Antal Wahhab

He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."

(اور) دعا کی کہ اے پروردگار مجھے مغفرت کر اور مجھ کو ایسی بادشاہی عطا کر کہ میرے بعد کسی کو شایاں نہ ہو۔ بےشک تو بڑا عطا فرمانے والا ہے

Tafsir al-Jalalayn

He said ‘My Lord! Forgive me and grant me a kingdom that shall not belong to anyone after me in other words other than me this use of min ba‘dī to mean ‘other than me’ is similar to Q. 4523 fa-man yahdīh min ba‘di’Llāh ‘who will guide him other than God?’. Truly You are the Bestower’.

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فَسَخَّرْنَا لَهُ ٱلرِّيحَ تَجْرِى بِأَمْرِهِۦ رُخَآءً حَيْثُ أَصَابَ

Fasakhkharnaa lahur reeha tajree bi amrihee rukhaaa'an haisu asaab

So We subjected to him the wind blowing by his command, gently, wherever he directed,

پھر ہم نے ہوا کو ان کے زیرفرمان کردیا کہ جہاں وہ پہنچنا چاہتے ان کے حکم سے نرم نرم چلنے لگتی

Tafsir al-Jalalayn

So We disposed for him the wind which blew softly gently at his command wherever he intended.

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وَٱلشَّيَٰطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ

Wash Shayaateena kulla bannaaa'inw wa ghawwaas

And [also] the devils [of jinn] - every builder and diver

اَور دیووں کو بھی (ان کے زیرفرمان کیا) وہ سب عمارتیں بنانے والے اور غوطہ مارنے والے تھے

Tafsir al-Jalalayn

And the devils also We disposed every builder building marvellous edifices and diver in the sea bringing up pearls

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وَءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ

Wa aakhareena muqarraneena fil asfaad

And others bound together in shackles.

اور اَوروں کو بھی جو زنجیروں میں جکڑے ہوئے تھے

Tafsir al-Jalalayn

and others too from among them bounded together in fetters in shackles with their hands tied to their necks.

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هَٰذَا عَطَآؤُنَا فَٱمْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ

Haazaa 'ataaa'unaa famnun aw amsik bighairi hisaab

[We said], "This is Our gift, so grant or withhold without account."

(ہم نے کہا) یہ ہماری بخشش ہے (چاہو) تو احسان کرو یا (چاہو تو) رکھ چھوڑو (تم سے) کچھ حساب نہیں ہے

Tafsir al-Jalalayn

And We said to him ‘This is Our gift. So bestow grant thereof to whomever you wish or withhold from giving without any reckoning’ in other words without your being called to account for any of this.

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وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ

Wa inna lahoo 'indanaa lazulfaa wa husna ma-aab

And indeed, for him is nearness to Us and a good place of return.

اور بےشک ان کے لئے ہمارے ہاں قُرب اور عمدہ مقام ہے

Tafsir al-Jalalayn

And indeed he has a station of nearness with Us and a fair resort — a similar statement has already appeared in another verse above.

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وَٱذْكُرْ عَبْدَنَآ أَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلشَّيْطَٰنُ بِنُصْبٍ وَعَذَابٍ

Wazkur 'abdanaaa Ayyoob; iz naada Rabbahooo annee massaniyash Shaitaanu binus binw wa 'azaab

And remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."

اور ہمارے بندے ایوب کو یاد کرو جب انہوں نے اپنے رب کو پکارا کہ (بار الہٰا) شیطان نے مجھ کو ایذا اور تکلیف دے رکھی ہے

Tafsir al-Jalalayn

And mention also Our servant Job when he called out to his Lord saying ‘Lo! Satan has afflicted me with hardship harm and suffering’ pain he attributes all this to Satan even though all things are from God to show reverence in his call to Him exalted be He.

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ٱرْكُضْ بِرِجْلِكَ هَٰذَا مُغْتَسَلٌۢ بَارِدٌ وَشَرَابٌ

Urkud birijlika haaza mughtasalum baaridunw wa sharaab

[So he was told], "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink."

(ہم نے کہا کہ زمین پر) لات مارو (دیکھو) یہ (چشمہ نکل آیا) نہانے کو ٹھنڈا اور پینے کو (شیریں)

Tafsir al-Jalalayn

And it was said to him ‘Stamp your foot on the ground — and he stamped it and a spring of water gushed forth and it was said This is a cool bath cool water for you to wash with and a drink’ for you to drink of. So he washed himself and drank from it whereat every ailment that had affected him internally and externally disappeared.

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وَوَهَبْنَا لَهُۥٓ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ

Wa wahabnaa lahoo ahlahoo wa mislahum ma'ahum rahmatam minna wa zikraa li ulil albaab

And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding.

اور ہم نے ان کو اہل و عیال اور ان کے ساتھ ان کے برابر اور بخشے۔ (یہ) ہماری طرف سے رحمت اور عقل والوں کے لئے نصیحت تھی

Tafsir al-Jalalayn

And We gave him back his family along with others like them that is God brought back to life all the children of his that had died and provided him with as many in addition to them as a mercy a grace from us and a reminder an admonition to people of pith possessors of intellect.

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وَخُذْ بِيَدِكَ ضِغْثًا فَٱضْرِب بِّهِۦ وَلَا تَحْنَثْ إِنَّا وَجَدْنَٰهُ صَابِرًا نِّعْمَ ٱلْعَبْدُ إِنَّهُۥٓ أَوَّابٌ

Wa khuz biyadika dighsan fadrib bihee wa laa tahnas, innaa wajadnaahu saabiraa; ni'mal 'abd; innahooo awwaab

[We said], "And take in your hand a bunch [of grass] and strike with it and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].

اور اپنے ہاتھ میں جھاڑو لو اور اس سے مارو اور قسم نہ توڑو۔ بےشک ہم نے ان کو ثابت قدم پایا۔ بہت خوب بندے تھے بےشک وہ رجوع کرنے والے تھے

Tafsir al-Jalalayn

And We said to him ‘Take in your hand a bunch of twigs or some blades of grass and smite therewith your wife — for he had sworn to smite her a hundred times on one occasion when she was late in coming to him — and do not break your oath’ by not smiting her so he took a hundred rushes and smote her with them once and that sufficed to fulfil his oath. Truly We found him to be steadfast. What an excellent servant! was Job. Indeed he was a penitent soul always returning to God exalted be He.

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وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ

Wazkur 'ibaadanaaa Ibraaheema wa Is-haaqa wa Ya'qooba ulil-aydee walabsaar

And remember Our servants, Abraham, Isaac and Jacob - those of strength and [religious] vision.

اور ہمارے بندوں ابراہیم اور اسحاق اور یعقوب کو یاد کرو جو ہاتھوں والے اور آنکھوں والے تھے

Tafsir al-Jalalayn

And mention also Our servants Abraham and Isaac and Jacob — men of fortitude vigorous in their worship and insight deep understanding of religion a variant reading for ‘ibādanā ‘Our servants’ has singular ‘abdanā ‘Our servant’ with Ibrāhīma as the explication thereof and what follows as being a supplement to ‘abdanā ‘Our servant’.

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إِنَّآ أَخْلَصْنَٰهُم بِخَالِصَةٍ ذِكْرَى ٱلدَّارِ

Innaaa akhlasnaahum bi khaalisatin zikrad daar

Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].

ہم نے ان کو ایک (صفت) خاص (آخرت کے) گھر کی یاد سے ممتاز کیا تھا

Tafsir al-Jalalayn

Assuredly We purified them with an exclusive thought namely the remembrance of the Abode of the Hereafter in other words to always remember it and to work for it a variant reading for bi-khālisatin dhikrā’l-dār has the genitive construction bi-khālisati dhikrā’l-dār making this dhikrā al-dār ‘remembrance of the Abode’ the explicative thereof.

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وَإِنَّهُمْ عِندَنَا لَمِنَ ٱلْمُصْطَفَيْنَ ٱلْأَخْيَارِ

Wa innahum 'indanaa laminal mustafainal akhyaar

And indeed they are, to Us, among the chosen and outstanding.

اور ہمارے نزدیک منتخب اور نیک لوگوں میں سے تھے

Tafsir al-Jalalayn

And indeed in Our sight they are of the elect the excellent akhyār is the plural of khayyir.

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وَٱذْكُرْ إِسْمَٰعِيلَ وَٱلْيَسَعَ وَذَا ٱلْكِفْلِ وَكُلٌّ مِّنَ ٱلْأَخْيَارِ

Wazkur Ismaa'eela wal Yasa'a wa Zal-Kifli wa kullum minal akhyaar

And remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding.

اور اسمٰعیل اور الیسع اور ذوالکفل کو یاد کرو۔ وہ سب نیک لوگوں میں سے تھے

Tafsir al-Jalalayn

And mention also Our servants Ishmael and Elisha who was a prophet the lām here in al-Yasa‘ is extra and Dhū’l-Kifl — there is disagreement over whether he was a prophet; it is said that he was so called because he looked after kafala a hundred prophets who had sought refuge with him from being killed. Each that is every one of them was among the excellent akhyār is the plural of khayyir.

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هَٰذَا ذِكْرٌ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَـَٔابٍ

Haazaa zikr; wa inna lilmuttaqeena lahusna ma aab

This is a reminder. And indeed, for the righteous is a good place of return

یہ نصیحت ہے اور پرہیزگاروں کے لئے تو عمدہ مقام ہے

Tafsir al-Jalalayn

This is a remembrance of them made by the mention of fair praise of them here; and indeed for the God-fearing who comprise them there will truly be a fair return in the Hereafter —

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جَنَّٰتِ عَدْنٍ مُّفَتَّحَةً لَّهُمُ ٱلْأَبْوَٰبُ

Jannaati 'adnim mufat tahatal lahumul abwaab

Gardens of perpetual residence, whose doors will be opened to them.

ہمیشہ رہنے کے باغ جن کے دروازے ان کے لئے کھلے ہوں گے

Tafsir al-Jalalayn

Gardens of Eden jannāti ‘Adnin is either a substitution for or an explicative supplement to husna ma’ābin ‘a fair return’ whose gates are flung open for them;

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مُتَّكِـِٔينَ فِيهَا يَدْعُونَ فِيهَا بِفَٰكِهَةٍ كَثِيرَةٍ وَشَرَابٍ

Muttaki'eena feehaa yad'oona feehaa bifaakihatin kaseeratinw wa sharaab

Reclining within them, they will call therein for abundant fruit and drink.

ان میں تکیٴے لگائے بیٹھے ہوں گے اور (کھانے پینے کے لئے) بہت سے میوے اور شراب منگواتے رہیں گے

Tafsir al-Jalalayn

reclining therein on couches; therein they call for plenteous fruit and drink.

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وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ أَتْرَابٌ

Wa 'indahum qaasiraatut tarfi atraab

And with them will be women limiting [their] glances and of equal age.

اور ان کے پاس نیچی نگاہ رکھنے والی (اور) ہم عمر (عورتیں) ہوں گی

Tafsir al-Jalalayn

And with them there will be maidens of restrained glances restricting their eyes to their spouses of a like age of the same age girls who are thirty three years of age atrāb is the plural of tirb.

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هَٰذَا مَا تُوعَدُونَ لِيَوْمِ ٱلْحِسَابِ

Haaza maa too'odoona li Yawmil Hisaab

This is what you, [the righteous], are promised for the Day of Account.

یہ وہ چیزیں ہیں جن کا حساب کے دن کے لئے تم سے وعدہ کیا جاتا تھا

Tafsir al-Jalalayn

‘This that is mentioned is what you are promised by way of the unseen there is a shift in the address away from the third to the second person for the Day of Reckoning.

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إِنَّ هَٰذَا لَرِزْقُنَا مَا لَهُۥ مِن نَّفَادٍ

Inna haazaa larizqunaa maa lahoo min nafaad

Indeed, this is Our provision; for it there is no depletion.

یہ ہمارا رزق ہے جو کبھی ختم نہیں ہوگا

Tafsir al-Jalalayn

This is indeed Our provision which will never be exhausted’ in other words one which will never cease this last sentence mā lahu min nafādin is a circumstantial qualifier referring to rizqunā ‘Our provision’; or it is a second predicate of inna ‘indeed’ meaning that it will be ‘everlasting’.

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هَٰذَا وَإِنَّ لِلطَّٰغِينَ لَشَرَّ مَـَٔابٍ

Haazaa; wa inna littaagheena lasharra ma-aab

This [is so]. But indeed, for the transgressors is an evil place of return -

یہ (نعمتیں تو فرمانبرداروں کے لئے ہیں) اور سرکشوں کے لئے برا ٹھکانا ہے

Tafsir al-Jalalayn

That which is mentioned will be the reward for the believers is so; but for the insolent this is a new sentence there will surely be an evil place of return —

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جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ ٱلْمِهَادُ

Jahannama yaslawnahaa fai'sal mihaad

Hell, which they will [enter to] burn, and wretched is the resting place.

(یعنی) دوزخ۔ جس میں وہ داخل ہوں گے اور وہ بری آرام گاہ ہے

Tafsir al-Jalalayn

Hell which they will enter — an evil resting place!

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هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ

Haazaa falyazooqoohu hameemunw wa ghassaaq

This - so let them taste it - is scalding water and [foul] purulence.

یہ کھولتا ہوا گرم پانی اور پیپ (ہے) اب اس کے مزے چکھیں

Tafsir al-Jalalayn

This chastisement — inferred as so by what follows — let them then taste it burning hot water and pus read ghasāq or ghassāq the festering matter excreted by the inhabitants of the Fire;

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وَءَاخَرُ مِن شَكْلِهِۦٓ أَزْوَٰجٌ

Wa aakharu min shak liheee azwaaj

And other [punishments] of its type [in various] kinds.

اور اسی طرح کے اور بہت سے (عذاب ہوں گے)

Tafsir al-Jalalayn

and other ākhar may be plural or singular kinds of torment resembling it in other words like the boiling water and pus mentioned in pairs of all sorts in other words their chastisement will consist of various kinds.

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هَٰذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ لَا مَرْحَبًۢا بِهِمْ إِنَّهُمْ صَالُوا۟ ٱلنَّارِ

Haazaa fawjum muqtahimum ma'akum laa marhabam bihim; innahum saalun Naar

[Its inhabitants will say], "This is a company bursting in with you. No welcome for them. Indeed, they will burn in the Fire."

یہ ایک فوج ہے جو تمہارے ساتھ داخل ہوگی۔ ان کو خوشی نہ ہو یہ دوزخ میں جانے والے ہیں

Tafsir al-Jalalayn

And it will be said to them as they enter the Fire with their followers ‘This is a horde about to plunge to enter with you into the Fire violently — at which point those who used to be followed say no welcome is there for them here! in other words they will find no comfort for them here. They will indeed roast in the Fire’.

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قَالُوا۟ بَلْ أَنتُمْ لَا مَرْحَبًۢا بِكُمْ أَنتُمْ قَدَّمْتُمُوهُ لَنَا فَبِئْسَ ٱلْقَرَارُ

Qaaloo bal antum laa marhabam bikum; antum qaddamtumoohu lanaa fabi'sal qaraar

They will say, "Nor you! No welcome for you. You, [our leaders], brought this upon us, and wretched is the settlement."

کہیں گے بلکہ تم ہی کو خوشی نہ ہو۔ تم ہی تو یہ (بلا) ہمارے سامنے لائے سو (یہ) برا ٹھکانا ہے

Tafsir al-Jalalayn

They the followers say ‘Nay but for you there is no welcome! You prepared this that is disbelief for us. So what an evil abode!’ for us and for you is the Fire.

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قَالُوا۟ رَبَّنَا مَن قَدَّمَ لَنَا هَٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِى ٱلنَّارِ

Qaaloo Rabbanaa man qaddama lanaa haaza fazidhu 'azaaban di'fan fin Naar

They will say, "Our Lord, whoever brought this upon us - increase for him double punishment in the Fire."

وہ کہیں گے اے پروردگار جو اس کو ہمارے سامنے لایا ہے اس کو دوزخ میں دونا عذاب دے

Tafsir al-Jalalayn

They also say ‘Our Lord whoever prepared this for us give him double his chastisement that is give him in addition the like of his chastisement for his disbelief in the Fire!’

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وَقَالُوا۟ مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُم مِّنَ ٱلْأَشْرَارِ

Wa qaaloo ma lanaa laa naraa rijaalan kunnaa na'udduhum minal ashraar

And they will say, "Why do we not see men whom we used to count among the worst?

اور کہیں گے کیا سبب ہے کہ (یہاں) ہم ان شخصوں کو نہیں دیکھتے جن کو بروں میں شمار کرتے تھے

Tafsir al-Jalalayn

And they the disbelievers of Mecca say while they are in the Fire ‘What is the matter with us that we do not see here men whom we used to count in the world among the wicked?

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أَتَّخَذْنَٰهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ ٱلْأَبْصَٰرُ

Attakhaznaahum sikh riyyan am zaaghat 'anhumul absaar

Is it [because] we took them in ridicule, or has [our] vision turned away from them?"

کیا ہم نے ان سے ٹھٹھا کیا ہے یا (ہماری) آنکھیں ان (کی طرف) سے پھر گئی ہیں؟

Tafsir al-Jalalayn

Did we treat them mockingly? read sukhriyyan or sikhriyyan did we use to deride them in the life of the world the final yā’ in sikhriyyā is attributive. In other words are they missing? Or have our eyes missed them here?’ so that we have not caught sight of them. Such men were the poor among the Muslims like ‘Ammār b. Yāsir Bilāl al-Habashī Suhayb al-Rūmī and Salmān al-Fārisī.

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إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ ٱلنَّارِ

Inna zaalika lahaqqun takhaasumu Ahlin Naar

Indeed, that is truth - the quarreling of the people of the Fire.

بےشک یہ اہل دوزخ کا جھگڑنا برحق ہے

Tafsir al-Jalalayn

Assuredly that is true such a scene will necessarily take place which is the wrangling of the inhabitants of the Fire — as shown above.

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قُلْ إِنَّمَآ أَنَا۠ مُنذِرٌ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ

Qul innamaaa ana munzirunw wa maa min ilaahim illal laahul Waahidul Qahhaar

Say, [O Muhammad], "I am only a warner, and there is not any deity except Allah, the One, the Prevailing.

کہہ دو کہ میں تو صرف ہدایت کرنے والا ہوں۔ اور خدائے یکتا اور غالب کے سوا کوئی معبود نہیں

Tafsir al-Jalalayn

Say O Muhammad (s) to the disbelievers of Mecca ‘I am only a warner to threaten disbelievers with punishment in the Fire. And there is no god except God the One the All-Compelling of all His creatures;

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رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلْعَزِيزُ ٱلْغَفَّٰرُ

Rabbus samaawaati wal ardi wa maa bainahumal 'Azeezul Ghaffaar

Lord of the heavens and the earth and whatever is between them, the Exalted in Might, the Perpetual Forgiver."

جو آسمانوں اور زمین اور جو مخلوق ان میں ہے سب کا مالک ہے غالب (اور) بخشنے والا

Tafsir al-Jalalayn

Lord of the heavens and the earth and all that is between them the Mighty Whose way always prevails the ever Forgiving’ of His friends.

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قُلْ هُوَ نَبَؤٌا۟ عَظِيمٌ

Qul huwa naba'un 'azeem

Say, "It is great news

کہہ دو کہ یہ ایک بڑی (ہولناک چیز کی) خبر ہے

Tafsir al-Jalalayn

Say to them ‘It is a tremendous tiding

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أَنتُمْ عَنْهُ مُعْرِضُونَ

Antum 'anhu mu'ridoon

From which you turn away.

جس کو تم دھیان میں نہیں لاتے

Tafsir al-Jalalayn

from which you are turning away namely the Qur’ān of which I have informed you and in which I have brought you what can only be known by revelation and that is God’s saying

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مَا كَانَ لِىَ مِنْ عِلْمٍۭ بِٱلْمَلَإِ ٱلْأَعْلَىٰٓ إِذْ يَخْتَصِمُونَ

Maa kaana liya min 'ilmim bilmala il a'laaa iz yakhtasimoon

I had no knowledge of the exalted assembly [of angels] when they were disputing [the creation of Adam].

مجھ کو اوپر کی مجلس (والوں) کا جب وہ جھگڑتے تھے کچھ بھی علم نہ تھا

Tafsir al-Jalalayn

I had no knowledge of the High Council that is to say of the angels when they disputed in the matter of Adam when God exalted be He said to them ‘I am appointing on earth a vicegerent’ to the end of the verse Q. 230.

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إِن يُوحَىٰٓ إِلَىَّ إِلَّآ أَنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ

Iny-yoohaaa ilaiya illaaa annnamaaa ana nazeerum mubeen

It has not been revealed to me except that I am a clear warner."

میری طرف تو یہی وحی کی جاتی ہے کہ میں کھلم کھلا ہدایت کرنے والا ہوں

Tafsir al-Jalalayn

All that is revealed to me is that I am just a plain warner’ one whose warning is clear.

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إِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى خَٰلِقٌۢ بَشَرًا مِّن طِينٍ

Iz qaala Rabbuka lilmalaaa'ikati innee khaaliqum basharam min teen

[So mention] when your Lord said to the angels, "Indeed, I am going to create a human being from clay.

جب تمہارے پروردگار نے فرشتوں سے کہا کہ میں مٹی سے انسان بنانے والا ہوں

Tafsir al-Jalalayn

Mention when your Lord said to the angels ‘Indeed I am about to create a human being out of clay and this was Adam.

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فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ

Fa-iza sawwaituhoo wa nafakhtu feehi mir roohee faqa'oo lahoo saajideen

So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration."

جب اس کو درست کرلوں اور اس میں اپنی روح پھونک دوں تو اس کے آگے سجدے میں گر پڑنا

Tafsir al-Jalalayn

So when I have proportioned him completed him and breathed in him when I have caused to flow therein My spirit so that he becomes a living being — the addition of ‘the spirit’ to Adam is an honour for him; the ‘spirit’ is a subtle body that gives life to a human being by permeating him — then fall down in prostration before him!’ — a prostration of salutation that is actually a bow.

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فَسَجَدَ ٱلْمَلَٰٓئِكَةُ كُلُّهُمْ أَجْمَعُونَ

Fasajadal malaaa'ikatu kulluhum ajma'oon

So the angels prostrated - all of them entirely.

تو تمام فرشتوں نے سجدہ کیا

Tafsir al-Jalalayn

Thereat the angels prostrated all of them together there are two emphases here kulluhum and ajma‘ūn;

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إِلَّآ إِبْلِيسَ ٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَٰفِرِينَ

Illaaa Iblees; istakbara wa kaana minal kaafireen

Except Iblees; he was arrogant and became among the disbelievers.

مگر شیطان اکڑ بیٹھا اور کافروں میں ہوگیا

Tafsir al-Jalalayn

except Iblīs the father of the jinn who was among the audience of angels; he was disdainful and he was one of the disbelievers according to God’s knowledge exalted be He.

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قَالَ يَٰٓإِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَىَّ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ ٱلْعَالِينَ

Qaala yaaa Ibleesu maa man'aka an tasjuda limaa khalaqtu biyadai; astakbarta am kunta min 'aaleen

[Allah] said, "O Iblees, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?"

خدا نے) فرمایا کہ اے ابلیس جس شخص کو میں نے اپنے ہاتھوں سے بنایا اس کے آگے سجدہ کرنے سے تجھے کس چیز نے منع کیا۔ کیا تو غرور میں آگیا یا اونچے درجے والوں میں تھا؟

Tafsir al-Jalalayn

He said ‘O Iblīs! What prevents you from prostrating before that which I have created with My own hands? in other words whose creation I Myself have undertaken. This in itself is an honour for Adam as God has Himself undertaken the unmediated creation of all creatures. Are you being arrogant now in refraining from prostrating an interrogative meant as a rebuke; or are you of the exalted?’ of the proud and have therefore disdained to prostrate yourself because you are one of them?

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قَالَ أَنَا۠ خَيْرٌ مِّنْهُ خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُۥ مِن طِينٍ

Qaala ana khairum minah; khalaqtanee min naarinw wa khalaqtahoo min teen

He said, "I am better than him. You created me from fire and created him from clay."

بولا کہ میں اس سے بہتر ہوں (کہ) تو نے مجھ کو کو آگ سے پیدا کیا اور اِسے مٹی سے بنایا

Tafsir al-Jalalayn

He said ‘I am better than him. You created me from fire and You created him from clay’.

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قَالَ فَٱخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ

Qaala fakhruj minhaa fainnaka rajeem

[Allah] said, "Then get out of Paradise, for indeed, you are expelled.

فرمایا یہاں سے نکل جا تو مردود ہے

Tafsir al-Jalalayn

He said ‘Then begone hence that is from Paradise — or it is said begone from the heavens — for you are indeed accursed outcast.

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وَإِنَّ عَلَيْكَ لَعْنَتِىٓ إِلَىٰ يَوْمِ ٱلدِّينِ

Wa inna 'alaika la'nateee ilaa Yawmid Deen

And indeed, upon you is My curse until the Day of Recompense."

اور تجھ پر قیامت کے دن تک میری لعنت (پڑتی) رہے گی

Tafsir al-Jalalayn

And indeed My curse shall be on you until the Day of Judgement’ the Day of Requital.

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قَالَ رَبِّ فَأَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ

Qaala Rabbi fa anzirneee ilaa Yawmi yub'asoon

He said, "My Lord, then reprieve me until the Day they are resurrected."

کہنے لگا کہ میرے پروردگار مجھے اس روز تک کہ لوگ اٹھائے جائیں مہلت دے

Tafsir al-Jalalayn

He said ‘My Lord then reprieve me until the day when they mankind will be raised’.

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قَالَ فَإِنَّكَ مِنَ ٱلْمُنظَرِينَ

Qaala fa innaka minal munzareen

[Allah] said, "So indeed, you are of those reprieved

فرمایا کہ تجھ کو مہلت دی جاتی ہے

Tafsir al-Jalalayn

He said ‘Then you will indeed be among the reprieved

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إِلَىٰ يَوْمِ ٱلْوَقْتِ ٱلْمَعْلُومِ

Ilaa Yawmil waqtil ma'loom

Until the Day of the time well-known."

اس روز تک جس کا وقت مقرر ہے

Tafsir al-Jalalayn

until the day of the known time’ the time of the First Blast.

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قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ

Qaala fabi'izzatika la ughwiyannahum ajma'een

[Iblees] said, "By your might, I will surely mislead them all

کہنے لگا کہ مجھے تیری عزت کی قسم میں ان سب کو بہکاتا رہوں گا

Tafsir al-Jalalayn

He said ‘Now by Your might I shall surely pervert them all

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إِلَّا عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ

Illaa 'ibaadaka minhumul mukhlaseen

Except, among them, Your chosen servants."

سوا ان کے جو تیرے خالص بندے ہیں

Tafsir al-Jalalayn

except those servants of Yours among them who will be saved’ namely the believers.

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قَالَ فَٱلْحَقُّ وَٱلْحَقَّ أَقُولُ

Qaala falhaqq, walhaqqa aqool

[Allah] said, "The truth [is My oath], and the truth I say -

فرمایا سچ (ہے) اور میں بھی سچ کہتا ہوں

Tafsir al-Jalalayn

He said ‘So the truth is — and the truth I always speak read both words in the accusative fa’l-haqqa wa’l-haqqa; or with the first in the nominative and the second in the accusative because of the verb aqūlu ‘I speak’ that follows. As for reading the first one in the accusative this would be on account of the mentioned verb qāla ‘he said’; but it is also said to be on account of its being a verbal noun the sense being uhiqqu l-haqqa ‘I establish the truth’; or it is in the accusative by implication if the particle for the oath fa is removed. It the first haqq could also be in the nominative because of its being the subject of a missing predicate as in fa’l-haqqu minnī ‘truth comes from Me’. It is also said that the sentence means fa’l-haqqu qasamī ‘the truth is this oath from Me’ the response to which is the following la-amla’anna … —

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لَأَمْلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ

La amla'annna Jahannama minka wa mimman tabi'aka minhum ajma'een

[That] I will surely fill Hell with you and those of them that follow you all together."

کہ میں تجھ سے اور جو ان میں سے تیری پیروی کریں گے سب سے جہنم کو بھر دوں گا

Tafsir al-Jalalayn

I shall assuredly fill Hell with you by way of filling it with your progeny and with whoever of them follows you that is of mankind all together’.

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قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَا۠ مِنَ ٱلْمُتَكَلِّفِينَ

Qul maaa as'alukum 'alaihi min ajrinw wa maaa ana minal mutakallifeen

Say, [O Muhammad], "I do not ask you for the Qur'an any payment, and I am not of the pretentious

اے پیغمبر کہہ دو کہ میں تم سے اس کا صلہ نہیں مانگتا اور نہ میں بناوٹ کرنے والوں میں ہوں

Tafsir al-Jalalayn

Say ‘I do not ask of you in return for this for delivering the Message to you any reward any fee; nor am I an impostor so as to make up the Qur’ān myself.

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إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

In huwa illaa zikrul lil'aalameen

It is but a reminder to the worlds.

یہ قرآن تو اہل عالم کے لئے نصیحت ہے

Tafsir al-Jalalayn

It is only in other words the Qur’ān is only a reminder an admonition for all worlds those of humans jinn and other rational beings but excluding the angels.

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وَلَتَعْلَمُنَّ نَبَأَهُۥ بَعْدَ حِينٍۭ

Wa lata'lamunna naba ahoo ba'da heen

And you will surely know [the truth of] its information after a time."

اور تم کو اس کا حال ایک وقت کے بعد معلوم ہوجائے گا

Tafsir al-Jalalayn

And you will assuredly come to know O disbelievers of Mecca its tiding the news of its truth in due time’ that is to say on the Day of Resurrection ‘ilm ‘knowing’ is here being used in the sense of ‘urf ‘experience’; the prefixed lām in la-ta‘lamunna ‘you will assuredly know’ is for an implicit oath in other words what is meant is wa’Llāhi la-ta‘lamunna ‘By God you will assuredly know’.