بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا
Qul oohiya ilaiya annna hustama'a nafarum minal jinnni faqaalooo innaa sami'naa quraanan 'ajabaa
Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.
(اے پیغمبر لوگوں سے) کہہ دو کہ میرے پاس وحی آئی ہے کہ جنوں کی ایک جماعت نے (اس کتاب کو) سنا تو کہنے لگے کہ ہم نے ایک عجیب قرآن سنا
Tafsir al-Jalalayn
Say O Muhammad (s) to people ‘It has been revealed to me that is to say I have been informed by way of revelation from God exalted be He that annahu the suffixed pronoun is that of the matter a company of the jinn the jinn of Nasībīn. This was at the time of the morning prayer at Batn Nakhla a location between Mecca and Tā’if — these jinn being those mentioned in God’s saying And when We sent a company of jinn your way…’ Q. 4629 — listened to my recitation then said to their people upon returning to them “We have indeed heard a marvellous Qur’ān whose clarity the richness of its meanings and other aspects one marvels at
يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا
Yahdeee ilar rushdi fa aamannaa bihee wa lan nushrika bi rabbinaaa ahadaa
It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.
جو بھلائی کا رستہ بتاتا ہے سو ہم اس پر ایمان لے آئے۔ اور ہم اپنے پروردگار کے ساتھ کسی کو شریک نہیں بنائیں گے
Tafsir al-Jalalayn
which guides to rectitude to faith and propriety. Therefore we believe in it and we will never after this day associate anyone with our Lord.
وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةً وَلَا وَلَدًا
Wa annahoo Ta'aalaa jaddu Rabbinaa mat takhaza saahibatanw wa la waladaa
And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son
اور یہ کہ ہمارے پروردگار کی عظمت (شان) بہت بڑی ہے اور وہ نہ بیوی رکھتا ہے نہ اولاد
Tafsir al-Jalalayn
And we believe that annahu the pronoun in this and in the next two instances is that of the matter — exalted be the majesty of our Lord transcendent is His majesty and magnificence above what is ascribed to Him — He has taken neither spouse nor son.
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا
Wa annahoo kaana yaqoolu safeehunaa 'alal laahi shatataa
And that our foolish one has been saying about Allah an excessive transgression.
اور یہ کہ ہم میں سے بعض بےوقوف خدا کے بارے میں جھوٹ افتراء کرتا ہے
Tafsir al-Jalalayn
And that the fool among us the ignorant one among us used to utter atrocious lies against God extreme calumny by attributing to Him a spouse and a son.
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا
Wa annaa zanannaaa al lan taqoolal insu wal jinnu 'alal laahi kazibaa
And we had thought that mankind and the jinn would never speak about Allah a lie.
اور ہمارا (یہ) خیال تھا کہ انسان اور جن خدا کی نسبت جھوٹ نہیں بولتے
Tafsir al-Jalalayn
And we thought that an softened that is to say annahu humans and jinn would never utter a lie against God by attributing such things to Him until we discovered their mendacity thereby. God exalted be He says
وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا
Wa annahoo kaana rijaa lum minal insi ya'oozoona birijaalim minal jinni fazaa doohum rahaqaa
And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden.
اور یہ کہ بعض بنی آدم بعض جنات کی پناہ پکڑا کرتے تھے (اس سے) ان کی سرکشی اور بڑھ گئی تھی
Tafsir al-Jalalayn
And that certain individuals of mankind used to seek the protection of certain individuals of the jinn when they stopped over in dangerous places during their journeys — whereat every man would say ‘I seek the protection of the lord of this place against the evil of the insolent ones in it’ — so that they increased them by their seeking their protection in oppressiveness such that they would say ‘We are now lords of jinn and humans!’.
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا
Wa annahum zannoo kamaa zanantum al lany yab'asal laahu ahadaa
And they had thought, as you thought, that Allah would never send anyone [as a messenger].
اور یہ کہ ان کا بھی یہی اعتقاد تھا جس طرح تمہارا تھا کہ خدا کسی کو نہیں جلائے گا
Tafsir al-Jalalayn
And they namely the jinn thought just as you O humans thought that an softened in place of the hardened form that is to say annahu God would never raise anyone after his death.
وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
Wa annaa lamasnas sa maaa'a fa wajadnaahaa muli'at harasan shadeedanw wa shuhubaa
And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames.
اور یہ کہ ہم نے آسمان کو ٹٹولا تو اس کو مضبوط چوکیداروں اور انگاروں سے سے بھرا پایا
Tafsir al-Jalalayn
The jinn say And we made for the heaven we desired to listen by stealth but we found it filled with mighty guards from among the angels and meteors scorching stars this was at the time of the sending of the Prophet s.
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَٰعِدَ لِلسَّمْعِ فَمَن يَسْتَمِعِ ٱلْـَٔانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا
Wa annaa kunnaa naq'udu minhaa maqaa'ida lis'sam'i famany yastami'il aana yajid lahoo shihaabar rasada
And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.
اور یہ کہ پہلے ہم وہاں بہت سے مقامات میں (خبریں) سننے کے لئے بیٹھا کرتے تھے۔ اب کوئی سننا چاہے تو اپنے لئے انگارا تیار پائے
Tafsir al-Jalalayn
And we used to that is to say before his Mission sit in certain places therein to listen in; but anyone listening now will find a meteor lying in wait for him aimed at him ready to strike him.
وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
Wa annaa laa nadreee asharrun ureeda biman fil ardi am araada bihim rabbuhum rashadaa
And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course.
اور یہ کہ ہمیں معلوم نہیں کہ اس سے اہل زمین کے حق میں برائی مقصود ہے یا ان کے پروردگار نے ان کی بھلائی کا ارادہ فرمایا ہے
Tafsir al-Jalalayn
And we do not know by not being able to eavesdrop by stealth whether ill is intended for those who are in the earth or whether their Lord intends for them good.
وَأَنَّا مِنَّا ٱلصَّٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ كُنَّا طَرَآئِقَ قِدَدًا
Wa annaa minnas saalihoona wa minnaa doona zaalika kunnaa taraaa'ilqa qidadaa
And among us are the righteous, and among us are [others] not so; we were [of] divided ways.
اور یہ کہ ہم میں کوئی نیک ہیں اور کوئی اور طرح کے۔ ہمارے کئی طرح کے مذہب ہیں
Tafsir al-Jalalayn
And that among us some have become righteous after having listened to the Qur’ān and some of us are otherwise that is to say a folk who are unrighteous; we are made up of different sects opposing groups some submitters to God and others disbelievers.
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا
Wa annaa zanannaaa al lan nu'jizal laaha fil ardi wa lan nu'jizahoo harabaa
And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight.
اور یہ کہ ہم نے یقین کرلیا ہے کہ ہم زمین میں (خواہ کہیں ہوں) خدا کو ہرا نہیں سکتے اور نہ بھاگ کر اس کو تھکا سکتے ہیں
Tafsir al-Jalalayn
And we assume that an softened in place of the hardened form that is to say annahu we will never be able to elude God in the earth nor will we be able to elude Him by fleeing — we will not be able to escape Him whether we are on earth or fleeing from it in the heavens.
وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا
Wa annaa lammaa sami'nal hudaaa aamannaa bihee famany yu'mim bi rabbihee falaa yakhaafu bakhsanw wa laa rahaqaa
And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden.
اور جب ہم نے ہدایت (کی کتاب) سنی اس پر ایمان لے آئے۔ تو جو شخص اپنے پروردگار پر ایمان لاتا ہے اس کو نہ نقصان کا خوف ہے نہ ظلم کا
Tafsir al-Jalalayn
And that when we heard the guidance the Qur’ān we believed in it. For whoever believes in his Lord read an implied huwa ‘he’ before fa-lā yakhāfu shall fear neither loss a diminishing of his good deeds nor oppression nor injustice by having his evil deeds increased.
وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَٰسِطُونَ فَمَنْ أَسْلَمَ فَأُو۟لَٰٓئِكَ تَحَرَّوْا۟ رَشَدًا
Wa annaa minnal muslimoona wa minnal qaasitoona faman aslama fa ulaaa'ika taharraw rashadaa
And among us are Muslims [in submission to Allah], and among us are the unjust. And whoever has become Muslim - those have sought out the right course.
اور یہ کہ ہم میں بعض فرمانبردار ہیں اور بعض (نافرمان) گنہگار ہیں۔ تو جو فرمانبردار ہوئے وہ سیدھے رستے پر چلے
Tafsir al-Jalalayn
And that among us some have submitted to God while some of us are unjust tyrants — on account of their disbelief. So whoever has submitted to God those are the ones who seek right guidance.
وَأَمَّا ٱلْقَٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا
Wa ammal qaasitoona fa kaanoo li jahannama hatabaa
But as for the unjust, they will be, for Hell, firewood.'
اور جو گنہگار ہوئے وہ دوزخ کا ایندھن بنے
Tafsir al-Jalalayn
And as for those are unjust they will be firewood fuel for Hell!” ’ annā annahum and annahu totalling all twelve instances above including innahu ta‘ālā and annā minnā’l-muslimūna and what comes in between them may be read with a kasra sc. innā innahum etc. indicating a new sentence every time or with a fatha sc. annā annahum etc. indicating the statement that will follow as a relative clause.
وَأَلَّوِ ٱسْتَقَٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَٰهُم مَّآءً غَدَقًا
Wa alla wis taqaamoo 'alat tareeqati la asqaynaahum maa'an ghadaqaa
And [Allah revealed] that if they had remained straight on the way, We would have given them abundant provision
اور (اے پیغمبر) یہ (بھی ان سے کہہ دو) کہ اگر یہ لوگ سیدھے رستے پر رہتے تو ہم ان کے پینے کو بہت سا پانی دیتے
Tafsir al-Jalalayn
God exalted be He says the following about the Meccan disbelievers And it has been revealed to me that if they allaw softened in place of the hardened form its subject having been omitted that is to say annahum law which is a supplement to annahu istama‘a ‘that a company of jinn listened’ adopt the right path the path of submission to God We will give them abundant water to drink plenteous water from the heaven — this was after rain had been withheld from them for seven years —
لِّنَفْتِنَهُمْ فِيهِ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا
Linaftinahum feeh; wa many yu'rid 'an zikri rabbihee yasluk hu 'azaaban sa'adaa
So We might test them therein. And whoever turns away from the remembrance of his Lord He will put into arduous punishment.
تاکہ اس سے ان کی آزمائش کریں۔ اور جو شخص اپنے پروردگار کی یاد سے منہ پھیرے گا وہ اس کو سخت عذاب میں داخل کرے گا
Tafsir al-Jalalayn
so that We may try them test them therein and so know through knowledge outwardly manifested the nature of their gratitude. And whoever turns away from the remembrance of his Lord from the Qur’ān We will admit him naslukhu or read first person yaslukhu ‘He will admit him’ into a tortuous chastisement.
وَأَنَّ ٱلْمَسَٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا
Wa annal masaajida lillaahi falaa tad'oo ma'al laahi ahadaa
And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone.
اور یہ کہ مسجدیں (خاص) خدا کی ہیں تو خدا کے ساتھ کسی اور کی عبادت نہ کرو
Tafsir al-Jalalayn
And it has been revealed to me that the places of prayer belong to God so do not invoke in them anyone along with God by associating others with Him like the Jews and Christians do who when they enter their churches and temples they ascribe partners to God.
وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا
Wa annahoo lammaa qaama 'adul laahi yad'oohu kaadoo yakoonoona 'alaihi libadaa
And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass."
اور جب خدا کے بندے (محمدﷺ) اس کی عبادت کو کھڑے ہوئے تو کافر ان کے گرد ہجوم کرلینے کو تھے
Tafsir al-Jalalayn
And that annahu; or innahu as a new sentence the pronoun being that of the matter when the servant of God the Prophet Muhammad (s) rose to invoke Him to worship Him at Batn Nakhla they that is the jinn listening to his recitation were almost upon him in heaps libadan or lubadan the plural of libda or lubda like felt in the way they were heaped on top of one another crowding in their eagerness to listen to the Qur’ān.
قُلْ إِنَّمَآ أَدْعُوا۟ رَبِّى وَلَآ أُشْرِكُ بِهِۦٓ أَحَدًا
Qul innamaaa ad'oo rabbee wa laaa ushriku biheee ahadaa
Say, [O Muhammad], "I only invoke my Lord and do not associate with Him anyone."
کہہ دو کہ میں تو اپنے پروردگار ہی کی عبادت کرتا ہوں اور کسی کو اس کا شریک نہیں بناتا
Tafsir al-Jalalayn
He said in response to the disbelievers saying ‘Abandon this affair of yours!’ a variant reading for qāla ‘he said’ has qul ‘Say’ ‘I invoke only my Lord as God and I do not associate anyone with Him’.
قُلْ إِنِّى لَآ أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا
Qul innee laaa amliku lakum darranw wa laa rashadaa
Say, "Indeed, I do not possess for you [the power of] harm or right direction."
(یہ بھی) کہہ دو کہ میں تمہارے حق میں نقصان اور نفع کا کچھ اختیار نہیں رکھتا
Tafsir al-Jalalayn
Say ‘I truly have no power to bring you any harm to lead you astray or any guidance’ any good.
قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا
Qul innee lany yujeeranee minal laahi ahad, wa lan ajida min doonihee multahadaa
Say, "Indeed, there will never protect me from Allah anyone [if I should disobey], nor will I find in other than Him a refuge.
(یہ بھی) کہہ دو کہ خدا (کے عذاب) سے مجھے کوئی پناہ نہیں دے سکتا۔ اور میں اس کے سوا کہیں جائے پناہ نہیں دیکھتا
Tafsir al-Jalalayn
Say ‘Indeed none shall protect me from God from His chastisement were I to disobey Him and I shall never find besides Him that is other than Him any refuge.
إِلَّا بَلَٰغًا مِّنَ ٱللَّهِ وَرِسَٰلَٰتِهِۦ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَآ أَبَدًا
Illaa balaagham minal laahi wa risaalaatih; wa many ya'sil laaha wa rasoolahoo fa inna lahoo naara jahannama khaalideena feehaaa abadaa
But [I have for you] only notification from Allah, and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.
ہاں خدا کی طرف سے احکام کا اور اس کے پیغاموں کا پہنچا دینا (ہی) میرے ذمے ہے۔ اور جو شخص خدا اور اس کے پیغمبر کی نافرمانی کرے گا تو ایسوں کے لئے جہنم کی آگ ہے ہمیشہ ہمیشہ اس میں رہیں گے
Tafsir al-Jalalayn
I have power to bring you only a communication illā balāghan is excepted from the direct object clause of amliku ‘I have power to bring’ that is to say I have power only to communicate the Message to you from God that is on His behalf and His Messages wa-risālātihi is a supplement to balāghan ‘a communication’; what comes between the excepted clause and the clause from which it is excepted is a parenthetical statement intended to emphasise the preclusion of the Prophet’s ‘ability to bring them anything else’. And whoever disobeys God and His Messenger concerning the affirmation of His Oneness and hence does not believe — indeed there will be for him the fire of Hell abiding khālidīna is a circumstantial qualifier referring to the person indicated by man ‘whoever’ in lahu ‘for him’ taking into account its plural import; it khālidīna is also an implied circumstantial qualifier in other words they shall enter it with their abiding having been preordained therein forever’.
حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا
Hattaaa izaa ra aw maa yoo'adoona fasaya'lamoona man ad'afu naasiranw wa aqallu 'adadaa
[The disbelievers continue] until, when they see that which they are promised, then they will know who is weaker in helpers and less in number.
یہاں تک کہ جب یہ لوگ وہ (دن) دیکھ لیں گے جس کا ان سے وعدہ کیا جاتا ہے تب ان کو معلوم ہو جائے گا کہ مددگار کس کے کمزور اور شمار کن کا تھوڑا ہے
Tafsir al-Jalalayn
Such that when they see hattā is for inceptiveness but also entailing a purposive sense to an implied preceding clause that is to say they persist in their disbelief until they come to see … what they are promised of chastisement they will then know at the moment that it befalls them either on the day of Badr or on the Day of Resurrection who is weaker in supporters and fewer in numbers in assistants is it them or the believers — according to the former reading? Or is it Me or them according to the latter. Some of them said ‘When will this promise be fulfilled?’ whereupon the following was revealed
قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا
Qul in adreee a qareebum maa too'adoona am yaj'alu lahoo rabbeee amadaa
Say, "I do not know if what you are promised is near or if my Lord will grant for it a [long] period."
کہہ دو کہ جس (دن) کا تم سے وعدہ کیا جاتا ہے میں نہیں جانتا کہ وہ (عن) قریب (آنے والا ہے) یا میرے پروردگار نے اس کی مدت دراز کر دی ہے
Tafsir al-Jalalayn
Say ‘I do not know if what you are promised of chastisement is near or if my Lord has set a distant length for it an extent and a term which only He knows.
عَٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا
'Aalimul ghaibi falaa yuzhiru alaa ghaibiheee ahadaa
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
غیب (کی بات) جاننے والا ہے اور کسی پر اپنے غیب کو ظاہر نہیں کرتا
Tafsir al-Jalalayn
Knower He is of the Unseen what is hidden from servants and He does not disclose He does not reveal His Unseen to anyone from mankind
إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
Illaa manir tadaa mir rasoolin fa innahoo yasluku mim baini yadihi wa min khalfihee rasadaa
Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers
ہاں جس پیغمبر کو پسند فرمائے تو اس (کو غیب کی باتیں بتا دیتا اور اس) کے آگے اور پیچھے نگہبان مقرر کر دیتا ہے
Tafsir al-Jalalayn
except to a messenger of whom He approves. Then in addition to disclosing to him what He will to disclose of it by way of making it a miracle for him He despatches He appoints and sends forth before him namely the Messenger and behind him watchers angels to preserve him until He has conveyed it to him as part of the entire revelation
لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَٰلَٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا
Liya'lama an qad ablaghoo risaalaati rabbihim wa ahaata bima ladihim wa ahsaa kulla shai'in 'adadaa
That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number.
تاکہ معلوم فرمائے کہ انہوں نے اپنے پروردگار کے پیغام پہنچا دیئے ہیں اور (یوں تو) اس نے ان کی سب چیزوں کو ہر طرف سے قابو کر رکھا ہے اور ایک ایک چیز گن رکھی ہے
Tafsir al-Jalalayn
so that He God may know by knowledge outwardly manifested that an softened in place of the hardened form that is to say annahu they that is the messengers have conveyed the Messages of their Lord the plural person of the verb ablaghū ‘they have conveyed’ takes into account the plural implication of man ‘whom’ and He encompasses all that is with them wa-ahāta bimā ladayhim is a supplement to an implied clause that is to say so He has knowledge of that and keeps count of all things’ ‘adadan ‘count’ is for specification; it is transformed from a direct object sc. ‘adada originally ahsā ‘adada kulli shay’in ‘He keeps count of all things’.