بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ نٓ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ
Noon; walqalami wa maa yasturoon
Nun. By the pen and what they inscribe,
نٓ۔ قلم کی اور جو (اہل قلم) لکھتے ہیں اس کی قسم
Tafsir al-Jalalayn
Nūn one of the letters of the alphabet God knows best what He means by it. By the Pen with which He has inscribed the records of all creatures in the Preserved Tablet and what they inscribe that is the angels of good and righteousness.
مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ
Maa anta bini'mati Rabbika bimajnoon
You are not, [O Muhammad], by the favor of your Lord, a madman.
کہ (اے محمدﷺ) تم اپنے پروردگار کے فضل سے دیوانے نہیں ہو
Tafsir al-Jalalayn
You are not O Muhammad (s) by the grace of your Lord a madman that is to say madness is precluded in your case on account of your Lord’s grace to you by way of His assigning to you prophethood and in other ways — this was a refutation of their saying that he was a madman.
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ
Wa inna laka la ajran ghaira mamnoon
And indeed, for you is a reward uninterrupted.
اور تمہارے لئے بے انتہا اجر ہے
Tafsir al-Jalalayn
And assuredly you will have an unfailing reward.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
Wa innaka la'alaa khuluqin 'azeem
And indeed, you are of a great moral character.
اور اخلاق تمہارے بہت (عالی) ہیں
Tafsir al-Jalalayn
And assuredly you possess a magnificent nature a magnificent religion.
فَسَتُبْصِرُ وَيُبْصِرُونَ
Fasatubsiru wa yubsiroon
So you will see and they will see
سو عنقریب تم بھی دیکھ لو گے اور یہ (کافر) بھی دیکھ لیں گے
Tafsir al-Jalalayn
Then you will see and they will see
بِأَييِّكُمُ ٱلْمَفْتُونُ
Bi ayyikumul maftoon
Which of you is the afflicted [by a devil].
کہ تم میں سے کون دیوانہ ہے
Tafsir al-Jalalayn
which of you is demented al-maftūn is a verbal noun similar in expressional form to al-ma‘qūl ‘intelligible’; al-futūn meaning al-junūn ‘insanity’ in other words is it this insanity in you or in them?
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
Innaa Rabbaka Huwa a'lamu biman dalla 'an sabeelihee wa Huwa a'lamu bilmuhtadeen
Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.
تمہارا پروردگار اس کو بھی خوب جانتا ہے جو اس کے رستے سے بھٹک گیا اور ان کو بھی خوب جانتا ہے جو سیدھے راستے پر چل رہے ہیں
Tafsir al-Jalalayn
Assuredly your Lord knows best those who stray from His way and He knows best those who are guided to Him.
فَلَا تُطِعِ ٱلْمُكَذِّبِينَ
Falaa tuti'il mukazzibeen
Then do not obey the deniers.
تو تم جھٹلانے والوں کا کہا نہ ماننا
Tafsir al-Jalalayn
So do not obey the deniers.
وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ
Waddoo law tudhinu fa-yudhinoon
They wish that you would soften [in your position], so they would soften [toward you].
یہ لوگ چاہتے ہیں کہ تم نرمی اختیار کرو تو یہ بھی نرم ہوجائیں
Tafsir al-Jalalayn
They desire they yearn that law relates to the verbal action you should be pliable that you should yield to them so that they may be pliable towards you so that they may yield to you fa-yudhinūna is a supplement to tudhinu ‘you should be pliable’ but if it is understood to be the response to the optative clause of waddū ‘they yearn’ then a free standing pronoun hum should be read as implied before it after the fā’ sc. fa-hum yudhinūna.
وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ
Wa laa tuti' kulla hallaa fim maheen
And do not obey every worthless habitual swearer
اور کسی ایسے شخص کے کہے میں نہ آجانا جو بہت قسمیں کھانے والا ذلیل اوقات ہے
Tafsir al-Jalalayn
And do not obey any mean despicable oath-monger given to frequent swearing by falsehood
هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ
Hammaazim mash shaaa'im binameem
[And] scorner, going about with malicious gossip -
طعن آمیز اشارتیں کرنے والا چغلیاں لئے پھرنے والا
Tafsir al-Jalalayn
backbiting faultfinder that is to say calumniator scandal-monger spreading evil talk among people in order to sow dissension between them
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
Mannaa'il lilkhairi mu'tadin aseem
A preventer of good, transgressing and sinful,
مال میں بخل کرنے والا حد سے بڑھا ہوا بدکار
Tafsir al-Jalalayn
hinderer of good niggardly with his wealth against deserving causes sinful transgressor wrongdoer
عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ
'Utullim ba'da zaalika zaneem
Cruel, moreover, and an illegitimate pretender.
سخت خو اور اس کے علاوہ بدذات ہے
Tafsir al-Jalalayn
coarse-grained crude moreover ignoble an adopted son of Quraysh — namely al-Walīd b. al-Mughīra whose father claimed him after eighteen years; Ibn ‘Abbās said ‘We know of no one whom God has described in the derogatory way in which He describes him blighting him with ignominy that will never leave him the adverbial qualifier ba‘da dhālika ‘moreover’ is semantically connected to zanīm ‘ignoble’ —
أَن كَانَ ذَا مَالٍ وَبَنِينَ
An kaana zaa maalinw-wa baneen
Because he is a possessor of wealth and children,
اس سبب سے کہ مال اور بیٹے رکھتا ہے
Tafsir al-Jalalayn
only because an should be understood as li-an ‘because’ and it is semantically connected to that meaning which it is indicating he has wealth and sons.
إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ
Izaa tutlaa 'alaihi aayaatunaa qaala asaateerul awwaleen
When Our verses are recited to him, he says, "Legends of the former peoples."
جب اس کو ہماری آیتیں پڑھ کر سنائی جاتی ہیں تو کہتا ہے کہ یہ اگلے لوگوں کے افسانے ہیں
Tafsir al-Jalalayn
When Our signs — the Qur’ān — are recited to him he says that they are merely ‘Fables of the ancients!’ in other words he denies them in arrogance on account of the mentioned things which We have bestowed on him out of Our grace a variant reading for an of the previous verse has the interrogative a-an.
سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ
Sanasimuhoo 'alal khurtoom
We will brand him upon the snout.
ہم عنقریب اس کی ناک پر داغ لگائیں گے
Tafsir al-Jalalayn
We shall brand him on the snout We shall leave a distinguishing mark upon his nose one by which he will be reviled for as long as he lives; and so his nose was chopped off by a sword at Badr.
إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ
Innaa balawnaahum kamaa balawnaaa As-haabal jannati iz 'aqsamoo la-yasri munnahaa musbiheen
Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning
ہم نے ان لوگوں کی اسی طرح آزمائش کی ہے جس طرح باغ والوں کی آزمائش کی تھی۔ جب انہوں نے قسمیں کھا کھا کر کہا کہ صبح ہوتے ہوتے ہم اس کا میوہ توڑ لیں گے
Tafsir al-Jalalayn
Indeed We have tried them We have tested the people of Mecca with drought and famine just as We tried the owners of the garden the orchard when they vowed that they would pluck that they would pick its fruits in the morning so that the poor folk would not notice them and so that they would not then have to give them of it that portion which their father used to give them of it by way of charity.
وَلَا يَسْتَثْنُونَ
Wa laa yastasnoon
Without making exception.
اور انشاء الله نہ کہا
Tafsir al-Jalalayn
And they did not make any exception to their vow for God’s will the sentence is a new syntactically independent one in other words and that was their condition.
فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ
Fataafa 'alaihaa taaa'i fum mir rabbika wa hum naaa'imoon
So there came upon the garden an affliction from your Lord while they were asleep.
سو وہ ابھی سو ہی رہے تھے کہ تمہارے پروردگار کی طرف سے (راتوں رات) اس پر ایک آفت پھر گئی
Tafsir al-Jalalayn
Then a visitation from your Lord visited it that is a fire consumed it during the night while they slept.
فَأَصْبَحَتْ كَٱلصَّرِيمِ
Fa asbahat kassareem
And it became as though reaped.
تو وہ ایسا ہوگیا جیسے کٹی ہوئی کھیتی
Tafsir al-Jalalayn
So by the morning it was like the darkness of night in other words black.
فَتَنَادَوْا۟ مُصْبِحِينَ
Fatanaadaw musbiheen
And they called one another at morning,
جب صبح ہوئی تو وہ لوگ ایک دوسرے کو پکارنے لگے
Tafsir al-Jalalayn
They then called out to one another in the morning
أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ
Anighdoo 'alaa harsikum in kuntum saarimeen
[Saying], "Go early to your crop if you would cut the fruit."
اگر تم کو کاٹنا ہے تو اپنی کھیتی پر سویرے ہی جا پہنچو
Tafsir al-Jalalayn
saying ‘Go forth early to your tillage your produce ani’ghdū ‘alā harthikum constitutes an explication of the import of tanādaw ‘they called out to one another’; otherwise an relates to the verbal action to be understood as being bi-an if you are going to pluck’ if your intention is to pick the fruits the response to the conditional is indicated by what preceded it.
فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ
Fantalaqoo wa hum yatakhaafatoon
So they set out, while lowering their voices,
تو وہ چل پڑے اور آپس میں چپکے چپکے کہتے جاتے تھے
Tafsir al-Jalalayn
So off they went whispering to one another talking secretly
أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ
Al laa yadkhulannahal yawma 'alaikum miskeen
[Saying], "There will surely not enter it today upon you [any] poor person."
آج یہاں تمہارے پاس کوئی فقیر نہ آنے پائے
Tafsir al-Jalalayn
‘No needy person shall today come to you in it’ this constitutes the explication of the preceding verse; or else an relates to the verbal action to be understood to mean bi-an.
وَغَدَوْا۟ عَلَىٰ حَرْدٍ قَٰدِرِينَ
Wa ghadaw 'alaa hardin qaadireen
And they went early in determination, [assuming themselves] able.
اور کوشش کے ساتھ سویرے ہی جا پہنچے (گویا کھیتی پر) قادر ہیں
Tafsir al-Jalalayn
And they went forth early supposing themselves able to prohibit to prevent the poor folk from enjoying the fruit.
فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ
Falammaa ra awhaa qaalooo innaa ladaaalloon
But when they saw it, they said, "Indeed, we are lost;
جب باغ کو دیکھا تو (ویران) کہنے لگے کہ ہم رستہ بھول گئے ہیں
Tafsir al-Jalalayn
But when they saw it blackened and charred they said ‘Assuredly we have strayed!’ from it that is to say this is not the one. Then when they recognised it they said
بَلْ نَحْنُ مَحْرُومُونَ
Bal nahnu mahroomoon
Rather, we have been deprived."
نہیں بلکہ ہم (برگشتہ نصیب) بےنصیب ہیں
Tafsir al-Jalalayn
‘Nay but we have been deprived!’ of its fruits by our denying it to the poor folk.
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ
Qaala awsatuhum alam aqul lakum law laa tusabbihoon
The most moderate of them said, "Did I not say to you, 'Why do you not exalt [Allah]?' "
ایک جو اُن میں فرزانہ تھا بولا کہ کیا میں نے تم سے نہیں کہا تھا کہ تم تسبیح کیوں نہیں کرتے؟
Tafsir al-Jalalayn
The most moderate the best one among them said ‘Did I not say to you “Why do you not glorify?” ’ God repenting to Him.
قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ
Qaaloo subhaana rabbinaaa innaa kunnaa zaalimeen
They said, "Exalted is our Lord! Indeed, we were wrongdoers."
(تب) وہ کہنے لگے کہ ہمارا پروردگار پاک ہے بےشک ہم ہی قصوروار تھے
Tafsir al-Jalalayn
They said ‘Glory be to God our Lord. Verily we have been wrongdoers’ by denying the poor folk what is their due.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ
Fa aqbala ba'duhum 'alaa ba'diny yatalaawamoon
Then they approached one another, blaming each other.
پھر لگے ایک دوسرے کو رو در رو ملامت کرنے
Tafsir al-Jalalayn
They then turned to one another blaming each other.
قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ
Qaaloo yaa wailanaaa innaa kunnaa taagheen
They said, "O woe to us; indeed we were transgressors.
کہنے لگے ہائے شامت ہم ہی حد سے بڑھ گئے تھے
Tafsir al-Jalalayn
They said ‘O yā is for calling attention to something woe to us! O destruction of ours. We have indeed been unjust.
عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ
'Asaa rabbunaaa any yubdilanaa khairam minhaaa innaaa ilaa rabbinaa raaghiboon
Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous."
امید ہے کہ ہمارا پروردگار اس کے بدلے میں ہمیں اس سے بہتر باغ عنایت کرے ہم اپنے پروردگار کی طرف سے رجوع لاتے ہیں
Tafsir al-Jalalayn
It may be that our Lord will give us in its place read yubaddilanā or yubdilanā one that is better than it. Truly we turn humbly to our Lord’ that He might accept our repentance and give us back a garden that is better than our garden — it is reported that they were indeed given a better one in its place.
كَذَٰلِكَ ٱلْعَذَابُ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ
Kazaalikal azaab, wa la'azaabul aakhirati akbar; law kaanoo ya'lamoon
Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.
(دیکھو) عذاب یوں ہوتا ہے۔ اور آخرت کا عذاب اس سے کہیں بڑھ کر ہے۔ کاش! یہ لوگ جانتے ہوتے
Tafsir al-Jalalayn
Such that is to say like the chastisement for these people will be the chastisement for those disbelievers of Mecca and others who contravene Our command; and the chastisement of the Hereafter is assuredly greater did they but know its chastisement they would not have contavened Our command. When they said ‘If we are resurrected we shall be given better than what you have been given the following was revealed
إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ
Inna lilmuttaqeena 'inda rabbihim jannaatin na'eem
Indeed, for the righteous with their Lord are the Gardens of Pleasure.
پرہیزگاروں کے لئے ان کے پروردگار کے ہاں نعمت کے باغ ہیں
Tafsir al-Jalalayn
Verily for the God-fearing there will be the Gardens of Bliss near their Lord.
أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ
Afanaj'alul muslimeena kalmujrimeen
Then will We treat the Muslims like the criminals?
کیا ہم فرمانبرداروں کو نافرمانوں کی طرف (نعمتوں سے) محروم کردیں گے؟
Tafsir al-Jalalayn
Are We then to treat those who submit to Us as We treat the sinners? that is to say as belonging with them in terms of reward?
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
Maa lakum kaifa tahhkumoon
What is [the matter] with you? How do you judge?
تمہیں کیا ہوگیا ہے کیسی تجویزیں کرتے ہو؟
Tafsir al-Jalalayn
What is wrong with you? How do you judge? with such corrupt judgement?
أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ
Am lakum kitaabun feehi tadrusoon
Or do you have a scripture in which you learn
کیا تمہارے پاس کوئی کتاب ہے جس میں (یہ) پڑھتے ہو
Tafsir al-Jalalayn
Or am lakum means a-lakum do you have a Scripture revealed wherein you learn wherein you read
إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ
Inna lakum feehi lamaa takhaiyaroon
That indeed for you is whatever you choose?
کہ جو چیز تم پسند کرو گے وہ تم کو ضرور ملے گی
Tafsir al-Jalalayn
that you will indeed have in it whatever you choose?
أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ
Am lakum aymaanun 'alainaa baalighatun ilaa yawmil qiyaamati inna lakum lamaa tahkumoon
Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?
یا تم نے ہم سے قسمیں لے رکھی ہیں جو قیامت کے دن تک چلی جائیں گی کہ جس شے کا تم حکم کرو گے وہ تمہارے لئے حاضر ہوگی
Tafsir al-Jalalayn
Or do you have oaths pledges binding secured on Us until the Day of Resurrection ilā yawmi’l-qiyāmati is semantically connected to ‘alaynā ‘on Us’; these words ‘alaynā bālighatun ‘binding on Us’ contain the sense of an oath given in other words ‘Did We swear to you?’ the response to which is what follows that you will indeed have whatever you decide? to have for yourselves.
سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ
Salhum ayyuhum bizaa lika za'eem
Ask them which of them, for that [claim], is responsible.
ان سے پوچھو کہ ان میں سے اس کا کون ذمہ لیتا ہے؟
Tafsir al-Jalalayn
Ask them which of them will aver will guarantee for them that? that decision which they have made for themselves namely that they will be given better reward than the believers in the Hereafter?
أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ
Am lahum shurakaaa'u falyaatoo bishurakaaa 'ihim in kaanoo saadiqeen
Or do they have partners? Then let them bring their partners, if they should be truthful.
کیا (اس قول میں) ان کے اور بھی شریک ہیں؟ اگر یہ سچے ہیں تو اپنے شریکوں کو لا سامنے کریں
Tafsir al-Jalalayn
Or do they have partners? who agree with them in this claim of theirs and able to guarantee it for them; if that is the case Then let them produce their partners those who will guarantee this for them if they are truthful.
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ
Yawma yukshafu 'am saaqinw wa yud'awna ilas sujoodi falaa yastatee'oon
The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,
جس دن پنڈلی سے کپڑا اٹھا دیا جائے گا اور کفار سجدے کے لئے بلائے جائیں گے تو سجدہ نہ کرسکیں گے
Tafsir al-Jalalayn
Mention the day when the shank is bared an expression denoting the severity of the predicament during the reckoning and the requital on the Day of Resurrection one says kashafati’l-harbu ‘an sāqin ‘the war has bared its shank’ to mean that it has intensified and they are summoned to prostrate themselves as a test of their faith but they will not be able to do so — their backs will become as stiff as a brick wall.
خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ
Khaashi'atan absaaruhum tarhaquhum zillatunw wa qad kaanoo yud'awna ilassujoodi wa hum saalimoon
Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.
ان کی آنکھیں جھکی ہوئی ہوں گی اور ان پر ذلت چھا رہی ہوگی حالانکہ پہلے (اُس وقت) سجدے کے لئے بلاتے جاتے تھے جب کہ صحیح وسالم تھے
Tafsir al-Jalalayn
With humbled khāshi‘atan is a circumstantial qualifier referring to the person of the verb yud‘awna ‘they are summoned’ that is to say with abject gazes which they do not raise they will be overcast enveloped by abasement; for they had indeed been summoned in this world to prostrate themselves while they were yet sound but they never used to do it by the fact that they never performed prayer.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
Fazarnee wa many yukazzibu bihaazal hadeesi sanastad rijuhum min haisu laa ya'lamoon
So leave Me, [O Muhammad], with [the matter of] whoever denies the Qur'an. We will progressively lead them [to punishment] from where they do not know.
تو مجھ کو اس کلام کے جھٹلانے والوں سے سمجھ لینے دو۔ ہم ان کو آہستہ آہستہ ایسے طریق سے پکڑیں گے کہ ان کو خبر بھی نہ ہوگی
Tafsir al-Jalalayn
So leave Me to deal with those who deny this discourse — the Qur’ān. We will draw them on by degrees We will seize them little by little whence they do not know.
وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ
Wa umlee lahum; inna kaidee mateen
And I will give them time. Indeed, My plan is firm.
اور میں ان کو مہلت دیئے جاتا ہوں میری تدبیر قوی ہے
Tafsir al-Jalalayn
And I will grant them respite; for assuredly My devising is firm My devising is severe and cannot be withstood.
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
Am tas'aluhum ajran fahum mim maghramim musqaloon
Or do you ask of them a payment, so they are by debt burdened down?
کیا تم ان سے کچھ اجر مانگتے ہو کہ ان پر تاوان کا بوجھ پڑ رہا ہے
Tafsir al-Jalalayn
Or are you asking them a fee in return for delivering the Message so that they are weighed down with debt? so that they are weighed down with what they will have to give you and that is why they do not believe.
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
Am 'indahumul ghaibu fahum yaktuboon
Or have they [knowledge of] the unseen, so they write [it] down?
یا ان کے پاس غیب کی خبر ہے کہ (اسے) لکھتے جاتے ہیں
Tafsir al-Jalalayn
Or do they possess access to the Unseen that is access to the Preserved Tablet which contains knowledge of the Unseen so that they are writing down? from it what they say.
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ
Fasbir lihkmi rabbika wa laa takun kasaahibil boot; iz naadaa wa huwa makzoom
Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed.
تو اپنے پروردگار کے حکم کے انتظار میں صبر کئے رہو اور مچھلی (کا لقمہ ہونے) والے یونس کی طرح رہو نا کہ انہوں نے (خدا) کو پکارا اور وہ (غم و) غصے میں بھرے ہوئے تھے
Tafsir al-Jalalayn
So await patiently the judgement of your Lord regarding them in the way that He wills and do not be like the one of the whale in terms of impatience and haste — this is Jonah peace be upon him — who called out who supplicated his Lord choking with grief filled with anguish inside the belly of the whale.
لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ
Law laaa an tadaara kahoo ni'matum mir rabbihee lanubiza bil'araaa'i wa huwa mazmoom
If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.
اگر تمہارے پروردگار کی مہربانی ان کی یاوری نہ کرتی تو وہ چٹیل میدان میں ڈال دیئے جاتے اور ان کا حال ابتر ہوجاتا
Tafsir al-Jalalayn
Had it not been for a grace a mercy from his Lord that reached him he would have surely been cast out of the belly of the whale onto a wilderness a desolate land while he was blameworthy — but he was shown mercy and was therefore cast out blameless.
فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ
Fajtabaahu rabbuhoo faja'alahoo minas saaliheen
And his Lord chose him and made him of the righteous.
پھر پروردگار نے ان کو برگزیدہ کرکے نیکوکاروں میں کرلیا
Tafsir al-Jalalayn
But his Lord chose him for prophethood and made him one of the righteous the prophets.
وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ
Wa iny-yakaadul lazeena kafaroo la-yuzliqoonaka biabsaarihim lammaa saml'uz-Zikra wa yaqooloona innahoo lamajnoon
And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad."
اور کافر جب (یہ) نصیحت (کی کتاب) سنتے ہیں تو یوں لگتے ہیں کہ تم کو اپنی نگاہوں سے پھسلا دیں گے اور کہتے یہ تو دیوانہ ہے
Tafsir al-Jalalayn
Indeed those who disbelieve would almost throw you down to the ground read la-yuzliqūnaka or la-yazliqūnaka with their looks looking at you in a severe way almost hurling you to the ground or making you fall from your place when they hear the Reminder the Qur’ān and they say out of envy ‘He is truly a madman!’ on account of the Qur’ān that he has brought.
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
Wa maa huwa illaa zikrul lil'aalameen
But it is not except a reminder to the worlds.
اور (لوگو) یہ (قرآن) اہل عالم کے لئے نصیحت ہے
Tafsir al-Jalalayn
Yet it namely the Qur’ān is just a Reminder an admonition for all the worlds of both humans and jinn and cannot be the cause of any dementia.