بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
Ataaa amrullaahi falaa tasta'jilooh; Subhaanahoo wa Ta'aalaa 'ammaa yushrikoon
The command of Allah is coming, so be not impatient for it. Exalted is He and high above what they associate with Him.
خدا کا حکم (یعنی عذاب گویا) آ ہی پہنچا تو (کافرو) اس کے لیے جلدی مت کرو۔ یہ لوگ جو (خدا کا) شریک بناتے ہیں وہ اس سے پاک اور بالاتر ہے
Tafsir al-Jalalayn
When the idolaters found chastisement slow in coming the following was revealed God’s commandment has come that is the Hour has come this verb atā is in the past tense because it means that the event therein described will come to pass in other words it God’s commandment is close at hand so do not seek to hasten it do not demand it before its due time for it will come to pass without doubt. Glory be to Him — an affirmation of His transcendence — and exalted be He above what they associate with Him in the way of others.
يُنَزِّلُ ٱلْمَلَٰٓئِكَةَ بِٱلرُّوحِ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ أَنْ أَنذِرُوٓا۟ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ
Yunazzilul malaaa 'ikata birroohi min amrihee 'alaa mai yashaaa'u min 'ibaadiheee an anzirooo annahoo laaa ilaaha illaaa ana fattaqoon
He sends down the angels, with the inspiration of His command, upon whom He wills of His servants, [telling them], "Warn that there is no deity except Me; so fear Me."
وہی فرشتوں کو پیغام دے کر اپنے حکم سے اپنے بندوں میں سے جس کے پاس چاہتا ہے بھیجتا ہے کہ (لوگوں کو) بتادو کہ میرے سوا کوئی معبود نہیں تو مجھی سے ڈرو
Tafsir al-Jalalayn
He sends down the angels namely Gabriel with the Spirit with the Revelation of His command by His will to whomever He will of His servants and these are the prophets saying that an is explicative Warn threaten the disbelievers with chastisement and make them aware that there is no God save Me so fear Me fear Me.
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ تَعَٰلَىٰ عَمَّا يُشْرِكُونَ
Khalaqas samaawaati wal arda bilhaqq; Ta'aalaa 'ammaa yushrikoon
He created the heavens and earth in truth. High is He above what they associate with Him.
اسی نے آسمانوں اور زمین کو مبنی برحکمت پیدا کیا۔ اس کی ذات ان (کافروں) کے شرک سے اونچی ہے
Tafsir al-Jalalayn
He created the heavens and the earth with the Truth that is with the purpose of manifesting truth. Exalted be He above what they associate with Him in the way of idols.
خَلَقَ ٱلْإِنسَٰنَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
Khalaqal insaana min nutfatin fa izaa huwa khaseemum mubeen
He created man from a sperm-drop; then at once, he is a clear adversary.
اسی نے انسان کو نطفے سے بنایا مگر وہ اس (خالق) کے بارے میں علانیہ جھگڑنے لگا
Tafsir al-Jalalayn
He created man from a drop of fluid of sperm until He makes him strong and tough yet behold! he is disputatious extremely quarrelsome openly making this disputatiousness clear in his rejection of resurrection contending Who shall revive the bones when they are decayed? Q. 3678.
وَٱلْأَنْعَٰمَ خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ وَمَنَٰفِعُ وَمِنْهَا تَأْكُلُونَ
Wal an 'amaa khalaqahaa; lakum feehaa dif'unw wa manaafi'u wa minhaa taakuloon
And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat.
اور چارپایوں کو بھی اسی نے پیدا کیا۔ ان میں تمہارے لیے جڑاول اور بہت سے فائدے ہیں اور ان میں سے بعض کو تم کھاتے بھی ہو
Tafsir al-Jalalayn
And the cattle camels cows and sheep al-an‘āma ‘cattle’ is in the accusative because of the implied verb governing it as explained by the following words khalaqahā lakum He created them for you you being included among the number of mankind. In them there is warmth that by which you keep warm in the way of clothes and garments taken from their hairs and wools as well as other uses such as their offspring milk and for you to ride and of them you eat the adverbial clause wa-minhā ‘of them’ precedes the verb for the purpose of establishing harmony with the end-rhyme of the Qur’ānic verse;
وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ
Wa lakum feehaa jamaalun heena tureehoona wa heena tasrahoon
And for you in them is [the enjoyment of] beauty when you bring them in [for the evening] and when you send them out [to pasture].
اور جب شام کو انہیں (جنگل سے) لاتے ہو اور جب صبح کو (جنگل) چرانے لے جاتے ہو تو ان سے تمہاری عزت وشان ہے
Tafsir al-Jalalayn
and for you there is in them beauty adornment when you bring them home to rest when you return them to their resting places in the evening and when you drive them forth to pasture when you bring them out to the grazing pastures in the morning.
وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا۟ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ
Wa tahmilu asqaalakum ilaa baladil lam takoonoo baaligheehi illaa bishiqqil anfus; inna Rabbakum la Ra'oofur Raheem
And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful.
اور (دور دراز) شہروں میں جہاں تم زحمتِ شاقّہ کے بغیر پہنچ نہیں سکتے وہ تمہارے بوجھ اٹھا کر لے جاتے ہیں۔ کچھ شک نہیں کہ تمہارا پروردگار نہایت شفقت والا اور مہربان ہے
Tafsir al-Jalalayn
And they bear your burdens your baggage to a land which you could not reach without being on camel-back save with great trouble to yourselves save by straining them. Indeed your Lord is Gentle Merciful to you in having created these for you.
وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً وَيَخْلُقُ مَا لَا تَعْلَمُونَ
Walkhaila wal bighaala wal hameera litarkaboohaa wa zeenah; wa yakhluqu maa laa ta'lamoon
And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know.
اور اسی نے گھوڑے اور خچر اور گدھے پیدا کئے تاکہ تم ان پر سوار ہو اور (وہ تمہارے لیے) رونق وزینت (بھی ہیں) اور وہ (اور چیزیں بھی) پیدا کرتا ہے جن کی تم کو خبر نہیں
Tafsir al-Jalalayn
And He created horses and mules and asses that you may ride them and for adornment wa-zīnatan is an object denoting reason; the use of both of these reasons ‘to ride’ and ‘for adornment’ as illustrations of God’s graces does not preclude that they may have been created for other purposes such as for consumption in the case of horses — which is established as lawful by a hadīth in both Sahīhs of Bukhārī and Muslim; and He creates what you do not know of marvelous and strange things.
وَعَلَى ٱللَّهِ قَصْدُ ٱلسَّبِيلِ وَمِنْهَا جَآئِرٌ وَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ
Wa 'alal laahi qasdus sabeeli wa minhaa jaaa'ir; wa law shaaa'a lahadaakum ajma'een
And upon Allah is the direction of the [right] way, and among the various paths are those deviating. And if He willed, He could have guided you all.
اور سیدھا رستہ تو خدا تک جا پہنچتا ہے۔ اور بعض رستے ٹیڑھے ہیں (وہ اس تک نہیں پہنچتے) اور اگر وہ چاہتا تو تم سب کو سیدھے رستے پر چلا دیتا
Tafsir al-Jalalayn
And God’s is the direction of the way that is to point out the straight path and some of them that is the paths are deviant swerving away from straightness. And had He willed to guide you He would have guided you to seek the way all so that you would be rightly guided of your own choice.
هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
Huwal lazeee anzala minas samaaa'i maaa'al lakum minhu sharaabunw wa minhu shajarun feehi tuseemoon
It is He who sends down rain from the sky; from it is drink and from it is foliage in which you pasture [animals].
وہی تو ہے جس نے آسمان سے پانی برسایا جسے تم پیتے ہو اور اس سے درخت بھی (شاداب ہوتے ہیں) جن میں تم اپنے چارپایوں کو چراتے ہو
Tafsir al-Jalalayn
He it is Who sends down water from the heaven whence you have drink for you to drink and whence are trees which grow because of this water whereat you let your animals graze.
يُنۢبِتُ لَكُم بِهِ ٱلزَّرْعَ وَٱلزَّيْتُونَ وَٱلنَّخِيلَ وَٱلْأَعْنَٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَتَفَكَّرُونَ
Yumbitu lakum bihiz zar'a wazzaitoona wanna kheela wal-a'naaba wa min kullis samaraat, inna fee zaalika la Aayatal liqawminy yatafakkaroon
He causes to grow for you thereby the crops, olives, palm trees, grapevines, and from all the fruits. Indeed in that is a sign for a people who give thought.
اسی پانی سے وہ تمہارے لیے کھیتی اور زیتون اور کھجور اور انگور (اور بےشمار درخت) اُگاتا ہے۔ اور ہر طرح کے پھل (پیدا کرتا ہے) غور کرنے والوں کے لیے اس میں (قدرتِ خدا کی بڑی) نشانی ہے
Tafsir al-Jalalayn
With it He makes the crops grow for you and olives and date-palms and vines and all kinds of fruit. Surely in that which is mentioned there is a sign indicating His Oneness exalted He be for people who reflect upon His handiwork and therefore believe.
وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومُ مُسَخَّرَٰتٌۢ بِأَمْرِهِۦٓ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
Wa sakkhkhara lakumul laila wannahaara wash shamsa walqamara wannujoomu musakhkharaatum bi amrih; inna fee zaalika la Aayaatil liqawminy ya'qiloon
And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed in that are signs for a people who reason.
اور اسی نے تمہارے لیے رات اور دن اور سورج اور چاند کو کام میں لگایا۔ اور اسی کے حکم سے ستارے بھی کام میں لگے ہوئے ہیں۔ سمجھنے والوں کے لیے اس میں (قدرت خدا کی بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
And He disposed for you the night and the day and the sun wa’l-shamsa read in the accusative as a supplement to what precedes it; or read wa’l-shamsu in the nominative as a subject of a new sentence and the moon and the stars also read both ways are disposed musakhkharātin read in the accusative as a circumstantial qualifier or in the nominative musakhkharātun as a predicate by His command by His will. Surely in that there are signs for people who understand a people who reflect.
وَمَا ذَرَأَ لَكُمْ فِى ٱلْأَرْضِ مُخْتَلِفًا أَلْوَٰنُهُۥٓ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَذَّكَّرُونَ
Wa maa zara a lakum fil ardi mukhtalifan alwaanuh; inna fee zaalika la Aayatal liqawminy yazakkaroon
And [He has subjected] whatever He multiplied for you on the earth of varying colors. Indeed in that is a sign for a people who remember.
اور جو طرح طرح کے رنگوں کی چیزیں اس نے زمین میں پیدا کیں (سب تمہارے زیر فرمان کردیں) نصیحت پکڑنے والوں کے لیے اس میں نشانی ہے
Tafsir al-Jalalayn
And He has disposed for you whatever He has created for you in the earth of animals plants and otherwise diverse in hue such as red yellow green and otherwise. Surely in that there is a sign for people who remember a people who are admonished.
وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
Wa Huwal lazee sakhkharal bahra litaakuloo minhu lahman tariyyanw wa tastakhrijoo minhu hilyatan talbasoonahaa wa taral fulka mawaakhira feehi wa litabtaghoo min fadlihee wa la'allakum tashkuroon
And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty; and perhaps you will be grateful.
اور وہی تو ہے جس نے دریا کو تمہارے اختیار میں کیا تاکہ اس میں سے تازہ گوشت کھاؤ اور اس سے زیور (موتی وغیرہ) نکالو جسے تم پہنتے ہو۔ اور تم دیکھتے ہو کہ کشتیاں دریا میں پانی کو پھاڑتی چلی جاتی ہیں۔ اور اس لیے بھی (دریا کو تمہارے اختیار میں کیا) کہ تم خدا کے فضل سے (معاش) تلاش کرو تاکہ اس کا شکر کرو
Tafsir al-Jalalayn
And He it is Who disposed the sea He it is Who subdued it that it might be sailed upon and dived in that you may eat from it fresh meat that is fish and bring forth from it ornaments which you wear namely pearls and coral. And you see observe the ships ploughing therein ploughing through the water that is cleaving it as they sail upon it coming and going with the same wind; and that you may seek wa-li-tabtaghū is a supplement to li-ta’kulū ‘that you may eat’ of His bounty exalted He be by way of commerce and that you might be thankful to God for all that.
وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَٰرًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
Wa alqaa fil ardi rawaasiya an tameeda bikum wa anhaaranw wa sublulal la 'allakum tahtadoon
And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided,
اور اسی نے زمین پر پہاڑ (بنا کر) رکھ دیئے کہ تم کو لے کر کہیں جھک نہ جائے اور نہریں اور رستے بنا دیئے تاکہ ایک مقام سے دوسرے مقام تک (آسانی سے) جاسکو
Tafsir al-Jalalayn
And He cast into the earth firm mountains lest it should shake move with you and He made therein rivers such as the Nile and ways roads so that you might be guided to your destinations
وَعَلَٰمَٰتٍ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ
Wa 'alaamaat; wa bin najmi hum yahtadoon
And landmarks. And by the stars they are [also] guided.
اور (راستوں میں) نشانات بنا دیئے اور لوگ ستاروں سے بھی رستے معلوم کرتے ہیں
Tafsir al-Jalalayn
— and landmarks as well by which you might find the roads landmarks such as mountains during the day and by the star meaning by the stars they are guided to the roads and to the direction of prayer qibla by night.
أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ أَفَلَا تَذَكَّرُونَ
Afamany yakhluqu kamallaa yakhluq; afalaa tazak karoon
Then is He who creates like one who does not create? So will you not be reminded?
تو جو (اتنی مخلوقات) پیدا کرے۔ کیا وہ ویسا ہے جو کچھ بھی پیدا نہ کرسکے تو پھر تم غور کیوں نہیں کرتے؟
Tafsir al-Jalalayn
Is He then Who creates — namely God — as he who does not create namely idols so that you associate them with Him in worship? No. Will you not then remember this and so become believers?
وَإِن تَعُدُّوا۟ نِعْمَةَ ٱللَّهِ لَا تُحْصُوهَآ إِنَّ ٱللَّهَ لَغَفُورٌ رَّحِيمٌ
Wa in ta'uddoo ni'matal laahi laa tuhsoohaa; innal laaha la Ghafoorur Raheem
And if you should count the favors of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful.
اور اگر تم خدا کی نعمتوں کو شمار کرنا چاہو تو گن نہ سکو۔ بےشک خدا بخشنے والا مہربان ہے
Tafsir al-Jalalayn
And if you were to count God’s grace you could never reckon it number it precisely let alone be able to give thanks for it. Indeed God is Forgiving Merciful since He bestows graces upon you despite your shortcomings and your acts of disobedience.
وَٱللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
Wallaahu ya'lamu maa tusirroona wa maa tu'linoon
And Allah knows what you conceal and what you declare.
اور جو کچھ تم چھپاتے اور جو کچھ ظاہر کرتے ہو سب سے خدا واقف ہے
Tafsir al-Jalalayn
And God knows what you keep secret and what you disclose.
وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًٔا وَهُمْ يُخْلَقُونَ
Wallazeena yad'oona min doonil laahi laa yakhluqoona shai'anw wa hum yukhlaqoon
And those they invoke other than Allah create nothing, and they [themselves] are created.
اور جن لوگوں کو یہ خدا کے سوا پکارتے ہیں وہ کوئی چیز بھی تو نہیں بناسکتے بلکہ خود ان کو اور بناتے ہیں
Tafsir al-Jalalayn
And those whom you invoke tad‘ūna or read yad‘una ‘they invoke’ besides God namely the idols do not create anything but are themselves created fashioned from stones and other materials.
أَمْوَٰتٌ غَيْرُ أَحْيَآءٍ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
Amwaatun ghairu ahyaaa'inw wa maa yash'uroona aiyaana yub'asoon
They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected.
لاشیں ہیں بےجان۔ ان کو یہ بھی تو معلوم نہیں کہ اٹھائے کب جائیں گے
Tafsir al-Jalalayn
They are dead possessing no life amwātun ‘dead’ is a second predicate not living an emphasis and they the idols are not aware when is the time in which they shall be raised that is creatures so how can they be worshipped? For only the Creator the Living the Knower of the Unseen can be a God.
إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ
Illahukum Ilaahunw Waahid; fallazeena laa yu'minoona bil Aakhirati quloobuhum munkiratunw wa hum mustakbiroon
Your god is one God. But those who do not believe in the Hereafter - their hearts are disapproving, and they are arrogant.
تمہارا معبود تو اکیلا خدا ہے۔ تو جو آخرت پر ایمان نہیں رکھتے ان کے دل انکار کر رہے ہیں اور وہ سرکش ہو رہے ہیں
Tafsir al-Jalalayn
Your God the One deserving of your worship is One God without any equal in terms of His essence or His attributes and this is God exalted He be. But as for those who do not believe in the Hereafter their hearts are in denial rejecting the Oneness of God and they are arrogant scorning to believe in it.
لَا جَرَمَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْتَكْبِرِينَ
Laa jarama annal laaha ya'lamu maa yusirrona wa ma yu'linoon; innahoo laa yuhibbul mustakbireen
Assuredly, Allah knows what they conceal and what they declare. Indeed, He does not like the arrogant.
یہ جو کچھ چھپاتے ہیں اور جو ظاہر کرتے ہیں خدا اس کو ضرور جانتا ہے۔ وہ سرکشوں کو ہرگز پسند نہیں کرتا
Tafsir al-Jalalayn
Without doubt verily God knows what they keep secret and what they disclose and will requite them for it. Indeed He does not love the arrogant meaning He will punish them.
وَإِذَا قِيلَ لَهُم مَّاذَآ أَنزَلَ رَبُّكُمْ قَالُوٓا۟ أَسَٰطِيرُ ٱلْأَوَّلِينَ
Wa izaa qeela lahum maazaaa anzala Rabbukum qaaloo asaateerul awwaleen
And when it is said to them, "What has your Lord sent down?" They say, "Legends of the former peoples,"
اور جب ان (کافروں) سے کہا جاتا ہے کہ تمہارے پروردگار نے کیا اتارا ہے تو کہتے ہیں کہ (وہ تو) پہلے لوگوں کی حکایتیں ہیں
Tafsir al-Jalalayn
The following was revealed regarding al-Nadr b. al-Hārith And when it is said to them ‘What is it mā is an interrogative particle; dhā is a relative particle that your Lord has revealed?’ to Muhammad (s) they say that these revelations are ‘fables lies of the ancients’ in order to lead people astray.
لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةً يَوْمَ ٱلْقِيَٰمَةِ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ أَلَا سَآءَ مَا يَزِرُونَ
Liyahmilooo awzaarahum kaamilatany Yawmal Qiyaamati wa min awzaaril lazeena yudilloonahum bighairi 'ilm; alaa saaa'a maa yaziroon
That they may bear their own burdens in full on the Day of Resurrection and some of the burdens of those whom they misguide without knowledge. Unquestionably, evil is that which they bear.
(اے پیغمبر ان کو بکنے دو) یہ قیامت کے دن اپنے (اعمال کے) پورے بوجھ بھی اٹھائیں گے اور جن کو یہ بےتحقیق گمراہ کرتے ہیں ان کے بوجھ بھی اٹھائیں گے۔ سن رکھو کہ جو بوجھ اٹھا رہے ہیں برے ہیں
Tafsir al-Jalalayn
That they may bear at the conclusion of the matter their burdens their sins complete none of them expunged on the Day of Resurrection and also bear some of the burdens of those whom they lead astray without any knowledge because they summoned them to error and they the latter followed them and thus both share in the sin. How evil awful is the burden they bear this load of sins of theirs which they carry.
قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
Qad makaral lazeena min qablihim fa atal laahu bunyaa nahum minal qawaa'idi fakharra 'alaihimus saqfu min fawqihim wa ataahumul 'azaabu min haisu laa yash'uroon
Those before them had already plotted, but Allah came at their building from the foundations, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive.
ان سے پہلے لوگوں نے بھی (ایسی ہی) مکاریاں کی تھیں تو خدا (کا حکم) ان کی عمارت کے ستونوں پر آپہنچا اور چھت ان پر ان کے اوپر سے گر پڑی اور (ایسی طرف سے) ان پر عذاب آ واقع ہوا جہاں سے ان کو خیال بھی نہ تھا
Tafsir al-Jalalayn
Those before them had indeed plotted those such as Nimrod — he built a lofty tower that he might ascend through it to the heavens and wage war against its inhabitants; then God came at He aimed at their edifice from the foundations from the base unleashing against it winds and earthquake which demolished it; and so the roof collapsed upon them from above them that is while they were beneath it and the chastisement came upon them whence they were not aware from a direction which would not have occurred to them alternatively it is said that this description is a simile for demonstrating the thwarting of that which they had settled on in the way of plots against God’s messengers.
ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَٰٓقُّونَ فِيهِمْ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَٰفِرِينَ
Summa Yawmal Qiyaamati yukhzeehim wa yaqoolu aina shurakaaa'iyal lazeena kuntum tushaaaqqoona feehim; qaalal lazeena ootul 'ilma innal khizyal Yawma wassooo'a 'alal kaafireen
Then on the Day of Resurrection He will disgrace them and say, "Where are My 'partners' for whom you used to oppose [the believers]?" Those who were given knowledge will say, "Indeed disgrace, this Day, and evil are upon the disbelievers" -
پھر وہ ان کو قیامت کے دن بھی ذلیل کرے گا اور کہے گا کہ میرے وہ شریک کہاں ہیں جن کے بارے میں تم جھگڑا کرتے تھے۔ جن لوگوں کو علم دیا گیا تھا وہ کہیں گے کہ آج کافروں کی رسوائی اور برائی ہے
Tafsir al-Jalalayn
Then on the Day of Resurrection He will disgrace them humiliate them and He God will say to them by the tongues of the angels in rebuke ‘Where are those associates of Mine as you were wont to claim concerning whom for whose sake you used to make breaches?’ you used to opposed the believers. Those who were given knowledge from among the prophets and believers will say ‘Truly disgrace on this day as well as misfortune are for the disbelievers — they say this rejoicing at their the disbelievers’ misfortune —
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ
Allazeena tatawaf faahu mul malaaa'ikatu zaalimeee anfusihim fa alqawus salama maa kunnaa na'malu min sooo'; balaaa innal laaha 'aleemum bimaa kuntum ta'maloon
The ones whom the angels take in death [while] wronging themselves, and [who] then offer submission, [saying], "We were not doing any evil." But, yes! Indeed, Allah is Knowing of what you used to do.
(ان کا حال یہ ہے کہ) جب فرشتے ان کی روحیں قبض کرنے لگتے ہیں (اور یہ) اپنے ہی حق میں ظلم کرنے والے (ہوتے ہیں) تو مطیع ومنقاد ہوجاتے ہیں (اور کہتے ہیں) کہ ہم کوئی برا کام نہیں کرتے تھے۔ ہاں جو کچھ تم کیا کرتے تھے خدا اسے خوب جانتا ہے
Tafsir al-Jalalayn
those whom the angels take in death read feminine person tatawaffāhum or masculine yatawaffāhum while they are wronging themselves’ through disbelief. Then they will offer submission becoming compliant and submitting themselves to belief in God upon death saying ‘We were not doing any evil’ any associating others with God whereat the angels say ‘Nay! Surely God is Knower of what you used to do’ and will requite you for it.
فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَٰلِدِينَ فِيهَا فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ
Fadkhulooo abwaaba jahannama khaalideena feeha falabi'sa maswal mutakab bireen
So enter the gates of Hell to abide eternally therein, and how wretched is the residence of the arrogant.
سو دوزخ کے دروازوں میں داخل ہوجاؤ۔ ہمیشہ اس میں رہو گے۔ اب تکبر کرنے والوں کا برا ٹھکانا ہے
Tafsir al-Jalalayn
And it will also be said to them So enter the gates of Hell to abide therein! Evil indeed is the lodging the abode of the arrogant.
وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَآ أَنزَلَ رَبُّكُمْ قَالُوا۟ خَيْرًا لِّلَّذِينَ أَحْسَنُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةٌ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ ٱلْمُتَّقِينَ
Wa qeela lillazeenat taqaw maazaaa anzala Rabbukum; qaaloo khairaa; lillazeena absanoo fee haazihid dunyaa hasanah; wa la Daarul Aakhirati khair; wa lani'ma daarul muttaqeen
And it will be said to those who feared Allah, "What did your Lord send down?" They will say, "[That which is] good." For those who do good in this world is good; and the home of the Hereafter is better. And how excellent is the home of the righteous -
اور (جب) پرہیزگاروں سے پوچھا جاتا ہے کہ تمہارے پروردگار نے کیا نازل کیا ہے۔ تو کہتے ہیں کہ بہترین (کلام) ۔ جو لوگ نیکوکار ہیں ان کے لیے اس دنیا میں بھلائی ہے۔ اور آخرت کا گھر تو بہت ہی اچھا ہے۔ اور پرہیز گاروں کا گھر بہت خوب ہے
Tafsir al-Jalalayn
And it is said to those who fear idolatry ‘What has your Lord revealed?’ They will say ‘Good! For those who were virtuous by embracing faith in this world there will be a virtuous reward namely a goodly life; and truly the abode of the Hereafter that is Paradise is better than the world and all that is in it. God says the following regarding it And truly excellent is the abode of the God-fearing it the Hereafter is.
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ لَهُمْ فِيهَا مَا يَشَآءُونَ كَذَٰلِكَ يَجْزِى ٱللَّهُ ٱلْمُتَّقِينَ
Jannaatu 'Adniny yadkhuloonahaa tajree min tahtihal anhaaru lahum feehaa maa yashaaa'oon; kazaalika yajzil laahul muttaqeen
Gardens of perpetual residence, which they will enter, beneath which rivers flow. They will have therein whatever they wish. Thus does Allah reward the righteous -
(وہ) بہشت جاودانی (ہیں) جن میں وہ داخل ہوں گے ان کے نیچے نہریں بہہ رہی ہیں وہاں جو چاہیں گے ان کے لیے میسر ہوگا۔ خدا پرہیزگاروں کو ایسا ہی بدلہ دیتا ہے
Tafsir al-Jalalayn
Gardens of Eden as a place of residence jannātu ‘Adnin is a subject the predicate of which is what follows which they will enter Gardens underneath which rivers flow wherein they shall have whatever they wish. So with such a reward God rewards the God-fearing
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ طَيِّبِينَ يَقُولُونَ سَلَٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
Allazeena tatawaf faahumul malaaa'ikatu taiyibeena yaqooloona salaamun 'alai kumud khulul Jannata bimaa kuntum ta'maloon
The ones whom the angels take in death, [being] good and pure; [the angels] will say, "Peace be upon you. Enter Paradise for what you used to do."
(ان کی کیفیت یہ ہے کہ) جب فرشتے ان کی جانیں نکالنے لگتے ہیں اور یہ (کفر وشرک سے) پاک ہوتے ہیں تو سلام علیکم کہتے ہیں (اور کہتے ہیں کہ) جو عمل تم کیا کرتے تھے ان کے بدلے میں بہشت میں داخل ہوجاؤ
Tafsir al-Jalalayn
those whom alladhīna is a description the angels take away in death while they are goodly pure of any unbelief saying to them upon death ‘Peace be on you! and it is said to them in the Hereafter Enter Paradise because of what you used to do’.
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
Hal yanzuroona illaaa an taatiyahumul malaaa'ikatu aw yaatiya amru Rabbik; kazaalika fa'alal lazeena min qablihim; wa maa zalamahumul laahu wa laakin kaanoo anfusahum yazlimoon
Do the disbelievers await [anything] except that the angels should come to them or there comes the command of your Lord? Thus did those do before them. And Allah wronged them not, but they had been wronging themselves.
کیا یہ (کافر) اس بات کے منتظر ہیں کہ فرشتے ان کے پاس (جان نکالنے) آئیں یا تمہارے پروردگار کا حکم (عذاب) آپہنچے۔ اسی طرح اُن لوگوں نے کیا تھا جو اُن سے پہلے تھے اور خدا نے اُن پر ظلم نہیں کیا بلکہ وہ خود اپنے آپ پر ظلم کرتے تھے
Tafsir al-Jalalayn
Do they the disbelievers await anything but that the angels should come to them read feminine person ta’tīhim or masculine ya’tīhim to seize their spirits or that there should come your Lord’s command? chastisement or the resurrection that entails it. So just as these have done did those before them from among the former communities they denied their messengers and were therefore destroyed. And God did not wrong them destroying them for no sin but they used to wrong themselves through disbelief.
فَأَصَابَهُمْ سَيِّـَٔاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
Fa asaabahum saiyi aatu maa 'amiloo wa haaqa bihim maa kaano bihee yastahzi'oon
So they were struck by the evil consequences of what they did and were enveloped by what they used to ridicule.
تو ان کو ان کے اعمال کے برے بدلے ملے اور جس چیز کے ساتھ وہ ٹھٹھے کیا کرتے تھے اس نے ان کو (ہر طرف سے) گھیر لیا
Tafsir al-Jalalayn
So that the evils of what they did smote them that is the requital of these evil things smote them and there besieged it was sent down against them that which they used to mock namely the chastisement.
وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَىْءٍ نَّحْنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِۦ مِن شَىْءٍ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ فَهَلْ عَلَى ٱلرُّسُلِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ
Wa qaalal lazeena ashrakoo law shaaa'al laahu ma 'abadnaa min doonihee min shai'in nahnu wa laaa aabaaa'unaa wa laa harramnaa min doonihee min shai'; kazaalika fa'alal lazeena min qablihim fahal 'alar Rusuli illal balaaghul mubeen
And those who associate others with Allah say, "If Allah had willed, we would not have worshipped anything other than Him, neither we nor our fathers, nor would we have forbidden anything through other than Him." Thus did those do before them. So is there upon the messengers except [the duty of] clear notification?
اور مشرک کہتے ہیں کہ اگر خدا چاہتا تو نہ ہم ہی اس کے سوا کسی چیز کو پوجتے اور نہ ہمارے بڑے ہی (پوجتے) اور نہ اس کے (فرمان کے) بغیر ہم کسی چیز کو حرام ٹھہراتے۔ (اے پیغمبر) اسی طرح ان سے اگلے لوگوں نے کیا تھا۔ تو پیغمبروں کے ذمے (خدا کے احکام کو) کھول کر سنا دینے کے سوا اور کچھ نہیں
Tafsir al-Jalalayn
And the idolaters from among the Meccans say ‘Had God willed we would not have worshipped anything besides Him — neither we nor our fathers — nor would we have deemed anything sacred besides Him’ in the way of those camels called bahīras and sā’iba. In other words our idolatry and our deeming these animals sacred are effected by His will; therefore He must be satisfied with this. God exalted He be says So did those before them that is they denied their messengers regarding that which they the messengers brought them. Yet are messengers charged with anything save plain conveyance of the Message? It is not their duty to guide.
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَٰلَةُ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
Wa laqad ba'asnaa fee kulli ummatir Rasoolan ani'budul laaha wajtanibut Taaghoota faminhum man hadal laahu wa minhum man haqqat 'alaihid dalaalah; faseeroo fil ardi fanzuroo kaifa kaana 'aaqibatul mukazzibeen
And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut." And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.
اور ہم نے ہر جماعت میں پیغمبر بھیجا کہ خدا ہی کی عبادت کرو اور بتوں (کی پرستش) سے اجتناب کرو۔ تو ان میں بعض ایسے ہیں جن کو خدا نے ہدایت دی اور بعض ایسے ہیں جن پر گمراہی ثابت ہوئی۔ سو زمین پر چل پھر کر دیکھ لو کہ جھٹلانے والوں کا انجام کیسا ہوا
Tafsir al-Jalalayn
And verily We sent forth among every community a messenger just as We have sent you forth among these Meccans to say ‘Worship God profess belief in His Oneness and shun false deities’ graven images and do not worship them. Then among them were some whom God guided and they believed and among them were some who deserved to be in error according to God’s knowledge and so they did not believe. So travel O disbelievers of Mecca in the land and observe the nature of the consequence of those who denied their messengers in that they were destroyed.
إِن تَحْرِصْ عَلَىٰ هُدَىٰهُمْ فَإِنَّ ٱللَّهَ لَا يَهْدِى مَن يُضِلُّ وَمَا لَهُم مِّن نَّٰصِرِينَ
In tahris 'alaa hudaahum fa innal laaha laa yahdee mai yudillu wa maa lahum min naasireen
[Even] if you should strive for their guidance, [O Muhammad], indeed, Allah does not guide those He sends astray, and they will have no helpers.
اگر تم ان (کفار) کی ہدایت کے لیے للچاؤ تو جس کو خدا گمراہ کردیتا ہے اس کو وہ ہدایت نہیں دیا کرتا اور ایسے لوگوں کا کوئی مددگار بھی نہیں ہوتا
Tafsir al-Jalalayn
If you O Muhammad (s) are eager for them to be guided when God has already made them go astray you will not be able to achieve this For God does not guide read passive lā yuhdā ? or active lā yahdī he whom He has already sent astray he whom He desires to send astray and they will have no helpers no protectors from God’s chastisement.
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ لَا يَبْعَثُ ٱللَّهُ مَن يَمُوتُ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّا وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
Wa aqsamoo billaahi jahda aimaanihim laa yab'asul laahu mai yamoot; balaa wa'dan 'alaihi haqqanw wa laakinna aksaran naasi laa ya'lamoon
And they swear by Allah their strongest oaths [that] Allah will not resurrect one who dies. But yes - [it is] a true promise [binding] upon Him, but most of the people do not know.
اور یہ خدا کی سخت سخت قسمیں کھاتے ہیں کہ جو مرجاتا ہے خدا اسے (قیامت کے دن قبر سے) نہیں اٹھائے گا۔ ہرگز نہیں۔ یہ (خدا کا) وعدہ سچا ہے اور اس کا پورا کرنا اسے ضرور ہے لیکن اکثر لوگ نہیں جانتے
Tafsir al-Jalalayn
And they swear by God their most earnest oaths in other words with their utmost earnestness therein that God will not resurrect the dead. God exalted be He says Nay He will resurrect them it is a promise binding upon Him both wa‘dan and haqqan are verbal nouns used for emphasis and are in the accusative because of the verbal actions implicit in them; in other words He promised that and made it a binding truth but most people that is the people of Mecca do not know that.
لِيُبَيِّنَ لَهُمُ ٱلَّذِى يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ كَانُوا۟ كَٰذِبِينَ
Liyubaiyina lahumul lazee yakhtalifoona feehi wa liya'lamal lazeena kafarooo annahum kaanoo kaazibeen
[It is] so He will make clear to them [the truth of] that wherein they differ and so those who have disbelieved may know that they were liars.
تاکہ جن باتوں میں یہ اختلاف کرتے ہیں وہ ان پر ظاہر کردے اور اس لیے کہ کافر جان لیں کہ وہ جھوٹے تھے
Tafsir al-Jalalayn
That He may make clear to them li-yubayyina is semantically connected to an implied yab‘athuhum ‘He will resurrect them’ what they differ with believers in of matters of religion by punishing them and rewarding the believers and that the disbelievers may know that they were liars when they denied the Resurrection.
إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ
Innamaa qawlunaa lisha y'in izaa aradnaahu an naqoola lahoo kun fa yakoon
Indeed, Our word to a thing when We intend it is but that We say to it, "Be," and it is.
جب ہم کسی چیز کا ارادہ کرتے ہیں تو ہماری بات یہی ہے کہ اس کو کہہ دیتے ہیں کہ ہوجا تو وہ ہوجاتی ہے
Tafsir al-Jalalayn
All that We say to a thing when We will it that is when We will that it come into existence qawlunā is a subject the predicate of which is what follows is to say to it ‘Be’ and it is in other words and that thing is a variant reading for fa-yakūnu has fa-yakūna as a supplement to naqūla. The verse is intended as an affirmation of the power of God to resurrect.
وَٱلَّذِينَ هَاجَرُوا۟ فِى ٱللَّهِ مِنۢ بَعْدِ مَا ظُلِمُوا۟ لَنُبَوِّئَنَّهُمْ فِى ٱلدُّنْيَا حَسَنَةً وَلَأَجْرُ ٱلْـَٔاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ
Wallazeena haajaroo fil laahi mim ba'di maa zulimoo lanubawwi' annahum fiddunyaa hasanatanw wa la ajrul Aakhirati akbar; law kaanoo ya'lamoon
And those who emigrated for [the cause of] Allah after they had been wronged - We will surely settle them in this world in a good place; but the reward of the Hereafter is greater, if only they could know.
اور جن لوگوں نے ظلم سہنے کے بعد خدا کے لیے وطن چھوڑا ہم ان کو دنیا میں اچھا ٹھکانا دیں گے۔ اور آخرت کا اجر تو بہت بڑا ہے۔ کاش وہ (اسے) جانتے
Tafsir al-Jalalayn
And those who emigrated for God’s cause to establish His religion after they had been wronged through harm those from among the people of Mecca — these were the Prophet s and his Companions — truly We shall lodge them in this world in a goodly lodging namely Medina and the reward of the Hereafter that is Paradise is surely greater grander did they but know that is the disbelievers — or those who stayed behind and did not emigrate — did they but know the honour that belongs to emigrants they would have followed them.
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
Allazeena sabaroo wa 'alaa Rabbihim yatawak kaloon
[They are] those who endured patiently and upon their Lord relied.
یعنی وہ لوگ جو صبر کرتے ہیں اور اپنے پروردگار پر بھروسا رکھتے ہیں
Tafsir al-Jalalayn
They are those who endure the harm inflicted by the idolaters and endure the emigration in order to make manifest the religion and put their trust in their Lord so that He provides for them whence they do not reckon.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
Wa maaa arsalnaa min qablika illaa rijaalan nooheee ilaihim; fas'alooo ahlaz zikri in kuntum laa ta'lamoon
And We sent not before you except men to whom We revealed [Our message]. So ask the people of the message if you do not know.
اور ہم نے تم سے پہلے مردوں ہی کو پیغمبر بنا کر بھیجا تھا جن کی طرف ہم وحی بھیجا کرتے تھے اگر تم لوگ نہیں جانتے تو اہل کتاب سے پوچھ لو
Tafsir al-Jalalayn
And We did not send before you anything other than men to whom We revealed and sent not angels ‘So ask the followers of the Remembrance those knowledgeable in the Torah and the Gospels; if you do not know’ that then they know it and you are more likely to believe them than the believers are to believe Muhammad (s)
بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
Bilbaiyinaati waz Zubur; wa anzalnaaa ilaikaz Zikra litubaiyina linnaasi maa nuzzila ilaihim wa la'allahum yatafakkaroon
[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.
(اور ان پیغمبروں کو) دلیلیں اور کتابیں دے کر (بھیجا تھا) اور ہم نے تم پر بھی یہ کتاب نازل کی ہے تاکہ جو (ارشادات) لوگوں پر نازل ہوئے ہیں وہ ان پر ظاہر کردو اور تاکہ وہ غور کریں
Tafsir al-Jalalayn
We sent them with clear signs bi’l-bayyināt is semantically connected to an omitted verb namely We sent them with clear arguments and the Books and We have revealed to you the Remembrance the Qur’ān that you may make clear to mankind what has been revealed to them therein in the way of what is lawful and unlawful and that perhaps they might reflect upon this and take heed.
أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
Afa aminal lazeena makarus saiyi aati ai yakhsifal laahu bihimul arda aw yaaa tiyahumul 'azaabu min haisu laa yash'uroon
Then, do those who have planned evil deeds feel secure that Allah will not cause the earth to swallow them or that the punishment will not come upon them from where they do not perceive?
کیا جو لوگ بری بری چالیں چلتے ہیں اس بات سے بےخوف ہیں کہ خدا ان کو زمین میں دھنسا دے یا (ایسی طرف سے) ان پر عذاب آجائے جہاں سے ان کو خبر ہی نہ ہو
Tafsir al-Jalalayn
Do they feel secure those who have schemed evil schemes against the Prophet s at the Council Assembly schemes such as detaining him killing him or banishing him as mentioned in sūrat al-Anfāl Q. 830 that God will not cause the earth to swallow them as God did with Qārūn Q. 2881 or that the chastisement will not come upon them whence they are not aware of? that is in a way which would not occur to them. Indeed they were destroyed at Badr even though they had never anticipated it.
أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ
Aw yaakhuzahum fee taqallubihim famaa hum bi mu'jizeen
Or that He would not seize them during their [usual] activity, and they could not cause failure?
یا ان کو چلتے پھرتے پکڑ لے وہ (خدا کو) عاجز نہیں کرسکتے
Tafsir al-Jalalayn
Or that He will not seize them in their going to and fro during their travels for commerce whereupon they will not be able to escape? whereupon they will not be able to elude the chastisement.
أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ
Aw yaakhuzahum 'alaa takhawwuf; fa inna Rabbakum la Ra'oofur Raheem
Or that He would not seize them gradually [in a state of dread]? But indeed, your Lord is Kind and Merciful.
یا جب ان کو عذاب کا ڈر پیدا ہوگیا ہو تو ان کو پکڑلے۔ بےشک تمہارا پروردگار بہت شفقت کرنے والا اور مہربان ہے
Tafsir al-Jalalayn
Or that He will not seize them amid growing fear? amid a gradual diminishing of their numbers little by little until all are destroyed ‘alā takhawwufin is a circumstantial qualifier referring to the subject of the verb God or the object. Indeed then your Lord is Gentle Merciful insofar as He does not hasten for them their punishment.
أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُا۟ ظِلَٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَٰخِرُونَ
Awa lam yaraw ilaa maa khalaqal laahu min shai'iny-yatafaiya'u zilaaluhoo 'anil yameeni washshamaaa' ili sujjadal lillaahi wa hum daakhiroon
Have they not considered what things Allah has created? Their shadows incline to the right and to the left, prostrating to Allah, while they are humble.
کیا ان لوگوں نے خدا کی مخلوقات میں سے ایسی چیزیں نہیں دیکھیں جن کے سائے دائیں سے (بائیں کو) اور بائیں سے (دائیں کو) لوٹتے رہتے ہیں (یعنی) خدا کے آگے عاجز ہو کر سجدے میں پڑے رہتے ہیں
Tafsir al-Jalalayn
Or have they not observed the things which God has created which cast a shadow such as trees or a mountain how their shadows incline to the right and to the left shamā’il is the plural of shimāl in other words towards both sides at the beginning of the day and at its end prostrating to God sujjadan is a circumstantial qualifier that is to say subservient to Him with respect to what is required of them and how they the shadows are subject? humbled they the shadows are likened to rational beings in this description.
وَلِلَّهِ يَسْجُدُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مِن دَآبَّةٍ وَٱلْمَلَٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ
Wa lillaahi yasjudu maa fis samaawaati wa maa fil ardi min daaabbatinw walma laaa'ikatu wa hum laa yastakbiroon
And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels [as well], and they are not arrogant.
اور تمام جاندار جو آسمانوں میں ہیں اور جو زمین میں ہیں سب خدا کے آگے سجدہ کرتے ہیں اور فرشتے بھی اور وہ ذرا غرور نہیں کرتے
Tafsir al-Jalalayn
And to God prostrates whatever is in the heavens and whatever is on the earth of living creatures that is of every single thing that moves thereupon; in other words to Him it everything is subservient in terms of what is required of it — most of what is given by way of example is non-rational since these are the more numerous — and the angels also prostrate — these are singled out for mention because of their merit — and they are not arrogant they do not disdain to worship Him.
يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
yakhaafoona Rabbahum min fawqihim wa yaf'aloona maa yu'maroon
They fear their Lord above them, and they do what they are commanded.
اور اپنے پروردگار سے جو ان کے اوپر ہے ڈرتے ہیں اور جو ان کو ارشاد ہوتا ہے اس پر عمل کرتے ہیں
Tafsir al-Jalalayn
They that is the angels fear yakhāfūna is a circumstantial qualifier referring to the person governing the verb yastakbirūna ‘they are not arrogant’ their Lord from above them min fawqihim is a circumstantial qualifier referring to the suffixed pronoun -hum of fawqihim in other words they fear their Lord being High above them with the power to subjugate and they do what they are commanded to do.
وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓا۟ إِلَٰهَيْنِ ٱثْنَيْنِ إِنَّمَا هُوَ إِلَٰهٌ وَٰحِدٌ فَإِيَّٰىَ فَٱرْهَبُونِ
Wa qaalal laahu laa tatta khizooo ilaahainis naini innamaa Huwa Ilaahunw Waahid; fa iyyaaya farhaboon
And Allah has said, "Do not take for yourselves two deities. He is but one God, so fear only Me."
اور خدا نے فرمایا ہے کہ دو دو معبود نہ بناؤ۔ معبود وہی ایک ہے۔ تو مجھ ہی سے ڈرتے رہو
Tafsir al-Jalalayn
And God has said ‘Do not choose two gods ithnayn is for emphasis. Truly there is only One God — He has added this statement to affirm His Divinity and Oneness — so be in awe of Me alone’ fear Me to the exclusion of anyone else — herein is a shift from the third person to the first.
وَلَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ
Wa lahoo maa fis samaawaati wal ardi wa lahud deenu waasibaa; afaghairal laahi tattaqoon
And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear?
اور جو کچھ آسمانوں میں اور جو کچھ زمین میں ہے سب اسی کا ہے اور اسی کی عبادت لازم ہے۔ تو تم خدا کے سوا اوروں سے کیوں ڈرتے ہو
Tafsir al-Jalalayn
And to Him belongs whatever is in the heavens and the earth as possessions creatures and servants. And to Him belongs the religion the obedience that endures the one everlasting wāsiban is a circumstantial qualifier referring to al-dīn ‘the religion’ and is operated by the sense of the adverbial clause. Will you then fear any other than God? when He is the True God other than Whom there is no god the interrogative is a statement of rejection and rebuke.
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ ٱللَّهِ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ
Wa maa bikum minni'matin faminal laahi summa izaa massakumud durru fa ilaihi taj'aroon
And whatever you have of favor - it is from Allah. Then when adversity touches you, to Him you cry for help.
اور جو نعمتیں تم کو میسر ہیں سب خدا کی طرف سے ہیں۔ پھر جب تم کو کوئی تکلیف پہنچتی ہے تو اسی کے آگے چلاتے ہو
Tafsir al-Jalalayn
Whatever grace you have it is from God none but He brings it mā ‘whatever’ is either a conditional or relative particle. Then when misfortune poverty or illness befalls you to Him you cry for help to Him you raise your voices with pleas for help and supplications and you do not call upon any other than Him.
ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ
Summaa izaa kashafad durra 'ankum izaa fareequm minkum bi Rabbihim yushrikoon
Then when He removes the adversity from you, at once a party of you associates others with their Lord
پھر جب وہ تم سے تکلیف کو دور کردیتا ہے تو کچھ لوگ تم میں سے خدا کے ساتھ شریک کرنے لگتے ہیں
Tafsir al-Jalalayn
Then when He has rid you of the misfortune behold a group of you attribute partners to their Lord
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ
Liyakfuroo bimaa aatainaahum; fatamatta'oo, faswfa ta'lamoon
So they will deny what We have given them. Then enjoy yourselves, for you are going to know.
تاکہ جو (نعمتیں) ہم نے ان کو عطا فرمائی ہیں ان کی ناشکری کریں تو (مشرکو) دنیا میں فائدے اٹھالو۔ عنقریب تم کو (اس کا انجام) معلوم ہوجائے گا
Tafsir al-Jalalayn
in order to deny that grace which We have given them. So enjoy that consent of yours to worship idols an imperative meant as a threat for soon you shall know the consequence of this.
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَٰهُمْ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ
Wa yaj'aloona limaa laa ya'lamoona naseebam mimmaa razaqnnaahum; tallaahi latus'alunaa 'ammaa kuntum taftaroon
And they assign to what they do not know a portion of that which We have provided them. By Allah, you will surely be questioned about what you used to invent.
اور ہمارے دیئے ہوئے مال میں سے ایسی چیزوں کا حصہ مقرر کرتے ہیں جن کو جانتے ہی نہیں۔ (کافرو) خدا کی قسم کہ جو تم افتراء کرتے ہو اس کی تم سے ضرور پرسش ہوگی
Tafsir al-Jalalayn
And they that is the idolaters assign to what they do not know that they cause harm and cannot benefit them — namely the idols — a portion of that which We have provided them with of crops and cattle saying that ‘this is for God and this is for our partners’. By God you will indeed be questioned a questioning of rebuke; there is a shift herein from the third to the second person about what you used to fabricate against God such as claiming that He commanded you to do this.
وَيَجْعَلُونَ لِلَّهِ ٱلْبَنَٰتِ سُبْحَٰنَهُۥ وَلَهُم مَّا يَشْتَهُونَ
Wa yaj'aloona lillaahil banaati Subhaanahoo wa lahum maa yashtahoon
And they attribute to Allah daughters - exalted is He - and for them is what they desire.
اور یہ لوگ خدا کے لیے تو بیٹیاں تجویز کرتے ہیں۔ (اور) وہ ان سے پاک ہے اور اپنے لیے (بیٹے) جو مرغوب ودلپسند ہیں
Tafsir al-Jalalayn
And they assign to God daughters by claiming that the angels are the daughters of God — Be He glorified! — a declaration that He is exalted above that which they claim — while they will have what they desire namely sons the status of this sentence is either independent nominative or that of an accusative object of the verb yaj‘alūna ‘they assign’. The meaning is that to Him they assign daughters to whom they are averse when in any case He is exalted beyond having offspring while to themselves they assign sons of their own choosing so that the best is theirs exclusively — like where God says Now ask them are daughters to be for your Lord while sons are to be for them? Q. 37149.
وَإِذَا بُشِّرَ أَحَدُهُم بِٱلْأُنثَىٰ ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ
Wa izaa bushshira ahaduhum bil unsaa zalla wajhuhoo muswaddanw wa huwa kazeem
And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief.
حالانکہ جب ان میں سے کسی کو بیٹی (کے پیدا ہونے) کی خبر ملتی ہے تو اس کا منہ (غم کے سبب) کالا پڑ جاتا ہے اور (اس کے دل کو دیکھو تو) وہ اندوہناک ہوجاتا ہے
Tafsir al-Jalalayn
And when one of them is given the tidings of a girl that will be born to him his face becomes darkened transformed like that of one suddenly struck by grief and he chokes inwardly filled with anguish so how is it that daughters are attributed to Him exalted be He?
يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ أَلَا سَآءَ مَا يَحْكُمُونَ
yatawaaraa minal qawmimin sooo'i maa bushshira bih; a-yumsikuhoo 'alaa hoonin am yadussuhoo fit turaab; alaa saaa'a maa yahkumoon
He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide.
اور اس خبر بد سے (جو وہ سنتا ہے) لوگوں سے چھپتا پھرتا ہے (اور سوچتا ہے) کہ آیا ذلت برداشت کرکے لڑکی کو زندہ رہنے دے یا زمین میں گاڑ دے۔ دیکھو یہ جو تجویز کرتے ہیں بہت بری ہے
Tafsir al-Jalalayn
He hides disappearing from people that is from his people out of distress at the tidings given to him fearing mockery unsure what to do with it the newborn shall he retain it — refrain from killing it — in humiliation enduring shame and disgrace or trample into the dust by burying it alive. Verily wretched is what they judge evil is this judgement of theirs in which they ascribe to their Creator that His are the daughters who have such a lowly status in their eyes.
لِلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ مَثَلُ ٱلسَّوْءِ وَلِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Lillazeena laa yu'minoona bil Aakhirati masalus saw'i wa lillaahil masalul a'laa; wa Huwal 'Azeezul Hakeem
For those who do not believe in the Hereafter is the description of evil; and for Allah is the highest attribute. And He is Exalted in Might, the Wise.
جو لوگ آخرت پر ایمان نہیں رکھتے ان ہی کے لیے بری باتیں (شایان) ہیں۔ اور خدا کو صفت اعلیٰ (زیب دیتی ہے) اور وہ غالب حکمت والا ہے
Tafsir al-Jalalayn
For those who do not believe in the Hereafter namely for the disbelievers there is an evil description in other words theirs is the most evil attribute meaning the most vile which is their burying alive of newborn girls despite the fact that they are needed for the purposes of marriage; and the loftiest description belongs to God His is the attribute most sublime namely that there is no god except Him. And He is the Mighty in His kingdom the Wise in His creation.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ
Wa law yu'aakhizul laahun naasa bizulminhim maa taraka 'alaihaa min daaabbatinw wa laakiny yu'akhkhiruhum ilaaa ajalim musamman fa izaa jaaa'a ajaluhum laa yastaakhiroona saa'atanw wa laa yastaqdimoon
And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature, but He defers them for a specified term. And when their term has come, they will not remain behind an hour, nor will they precede [it].
اور اگر خدا لوگوں کو ان کے ظلم کے سبب پکڑنے لگے تو ایک جاندار کو زمین پر نہ چھوڑے لیکن ان کو ایک وقت مقرر تک مہلت دیئے جاتا ہے۔ جب وہ وقت آجاتا ہے تو ایک گھڑی نہ پیچھے رہ سکتے ہیں نہ آگے بڑھ سکتے ہیں
Tafsir al-Jalalayn
And if God were to take mankind to task for their wrongdoing wrongdoing through acts of disobedience He would not leave upon it that is upon the earth any living being any single living thing moving upon it; but He gives them respite until an appointed term; and when their term comes they will not defer from it by a single hour nor advance it.
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ ٱلْكَذِبَ أَنَّ لَهُمُ ٱلْحُسْنَىٰ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفْرَطُونَ
Wa yaj'aloona lillaahi maa yakrahoona wa tasifu alsinatuhumul kaziba anna lahumul husnaa laa jarama anna lahumun Naara wa annahum mufratoon
And they attribute to Allah that which they dislike, and their tongues assert the lie that they will have the best [from Him]. Assuredly, they will have the Fire, and they will be [therein] neglected.
اور یہ خدا کے لیے ایسی چیزیں تجویز کرتے ہیں جن کو خود ناپسند کرتے ہیں اور زبان سے جھوٹ بکے جاتے ہیں کہ ان کو (قیامت کے دن) بھلائی (یعنی نجات) ہوگی۔ کچھ شک نہیں کہ ان کے لیے (دوزخ کی) آگ (تیار) ہے اور یہ (دوزخ میں) سب سے آگے بھیجے جائیں گے
Tafsir al-Jalalayn
Still they assign to God what they dislike for themselves — such as daughters partners in power and the mistreatment of messengers. And their tongues despite this relate tell the lie which is that theirs will be the best reward with God namely Paradise as He God states in their words elsewhere ‘And in case I am returned to my Lord I will indeed have the best reward with Him’ Q. 4150. But God exalted be He says Without any doubt — verily — theirs shall be the Fire and they shall be abandoned therein or it mufratūn means that they shall be foremost in entering it a variant reading for mufratūn has mufritūn meaning that ‘they transgress the bounds’.
تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ
Tallaahi laqad arsalnaaa ilaaa umamim min qablika fazayyana lahumush Shaitaanu a'maalahum fahuwa waliyyuhumul yawma wa lahum 'azaabun aleem
By Allah, We did certainly send [messengers] to nations before you, but Satan made their deeds attractive to them. And he is the disbelievers' ally today [as well], and they will have a painful punishment.
خدا کی قسم ہم نے تم سے پہلی امتوں کی طرف بھی پیغمبر بھیجے تو شیطان نے ان کے کردار (ناشائستہ) ان کو آراستہ کر دکھائے تو آج بھی وہی ان کا دوست ہے اور ان کے لیے عذاب الیم ہے
Tafsir al-Jalalayn
By God We verily sent to communities before you messengers. But Satan adorned for them their deeds their evil deeds so that they considered them to be good deeds and therefore they denied the messengers. So he is their patron the guardian of their affairs today that is now in this world and for them there will be a painful chastisement in the Hereafter. It is also said that by al-yawm ‘today’ is meant the Day of Resurrection narrating the events as though they are taking place now. In other words they have no guardian other than him in other words Satan and as he is incapable of helping himself how could he possibly help them?
وَمَآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخْتَلَفُوا۟ فِيهِ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
Wa maaa anzalnaa 'alaikal Kitaaba illaa litubaiyina lahumul lazikh talafoo feehi wa hudanw wa rahmatal liqawminy yu'minoon
And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe.
اور ہم نے جو تم پر کتاب نازل کی ہے تو اس کے لیے جس امر میں ان لوگوں کو اختلاف ہے تم اس کا فیصلہ کردو۔ اور (یہ) مومنوں کے لیے ہدایت اور رحمت ہے
Tafsir al-Jalalayn
And We have not revealed to you O Muhammad (s) the Book the Qur’ān except for the purpose that you may make clear to them to mankind that wherein they differ in the matter of religion and as a guidance wa-hudan is a supplement to wa-li-tubayyina ‘and that you may make clear’ and as a mercy for a people who believe in it.
وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَسْمَعُونَ
Wallaahu anzala minas samaaa'i maaa'an fa ahyaa bihil arda ba'da mawtihaa; inna fee zaalika la aayatal liqaw miny yasma'oon
And Allah has sent down rain from the sky and given life thereby to the earth after its lifelessness. Indeed in that is a sign for a people who listen.
اور خدا ہی نے آسمان سے پانی برسایا پھر اس سے زمین کو اس کے مرنے کے بعد زندہ کیا۔ بےشک اس میں سننے والوں کے لیے نشانی ہے
Tafsir al-Jalalayn
And God sends down water from the heaven and therewith revives the earth with plants after its death after its drying up. Surely in that which is mentioned there is a sign indicating the truth of the Resurrection for a people who listen listening and then reflecting.
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَٰمِ لَعِبْرَةً نُّسْقِيكُم مِّمَّا فِى بُطُونِهِۦ مِنۢ بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشَّٰرِبِينَ
Wa inna lakum fil an'aami la'ibrah; nusqeekum mimmmaa fee butoonihee mim baini farsinw wa damil labanann khaalisan saaa'ighallish shaaribeen
And indeed, for you in grazing livestock is a lesson. We give you drink from what is in their bellies - between excretion and blood - pure milk, palatable to drinkers.
اور تمہارے لیے چارپایوں میں بھی (مقام) عبرت (وغور) ہے کہ ان کے پیٹوں میں جو گوبر اور لہو ہے اس سے ہم تم کو خالص دودھ پلاتے ہیں جو پینے والوں کے لیے خوشگوار ہے
Tafsir al-Jalalayn
And truly for you there is in the cattle a lesson an example to learn from. We give you to drink — this introduces the explanation of the ‘lesson’ — of that which is in their bellies the cattle’s bellies from min indicates a new subject and is semantically connected to nusqīkum ‘We give you to drink’ between the refuse the intestinal waste and the blood pure milk uncontaminated by either the refuse or the blood neither in its taste odour or colour even though it the milk is situated between the two palatable to drinkers easily passing down their throats not causing any choking.
وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَعْقِلُونَ
Wa min samaraatin nakheeli wal a'nnaabi tattakhizoona minhu sakaranw wa rizqann hasanaa; inna fee zaalika la Aayatal liqawminy ya'qiloon
And from the fruits of the palm trees and grapevines you take intoxicant and good provision. Indeed in that is a sign for a people who reason.
اور کھجور اور انگور کے میووں سے بھی (تم پینے کی چیزیں تیار کرتے ہو کہ ان سے شراب بناتے ہو) اور عمدہ رزق (کھاتے ہو) جو لوگ سمجھ رکھتے ہیں ان کے لیے ان (چیزوں) میں (قدرت خدا کی) نشانی ہے
Tafsir al-Jalalayn
And of the fruits of date-palms and vines comes forth a fruit from which you draw an intoxicant a wine that intoxicates — it the wine is referred to by the verbal noun sakaran ‘intoxicant’ and this verse came before it was prohibited — and goodly provision such as dates raisins vinegar and molasses. Surely in that which is mentioned there is a sign indicating His power exalted be He for a people who understand a people who reflect.
وَأَوْحَىٰ رَبُّكَ إِلَى ٱلنَّحْلِ أَنِ ٱتَّخِذِى مِنَ ٱلْجِبَالِ بُيُوتًا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ
Wa awhaa Rabbuka ilannnabli anit takhizee minal jabaali buyootanw wa minash shajari wa mimmaa ya'rishoon
And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct.
اور تمہارے پروردگار نے شہد کی مکھیوں کو ارشاد فرمایا کہ پہاڑوں میں اور درختوں میں اور اونچی اونچی چھتریوں میں جو لوگ بناتے ہیں گھر بنا
Tafsir al-Jalalayn
And your Lord revealed to the bee a revealing effected through inspiration saying an ‘that’ is either explicative or relates to the verbal noun ‘Choose among the hills habitations to which you can resort and among the trees also habitations and among the trellises which they raise that is the places which humans build for you — for otherwise it the bee would not resort to these places.
ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌ لِّلنَّاسِ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَتَفَكَّرُونَ
Summma kulee min kullis samaraati faslukee subula Rabbiki zululaa; yakhruju mim butoonihaa sharaabum mukh talifun alwaanuhoo feehi shifaaa'ul linnaas, innna fee zaalika la Aayatal liqawminy yatafakkaroon
Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.
اور ہر قسم کے میوے کھا۔ اور اپنے پروردگار کے صاف رستوں پر چلی جا۔ اس کے پیٹ سے پینے کی چیز نکلتی ہے جس کے مختلف رنگ ہوتے ہیں اس میں لوگوں (کے کئی امراض) کی شفا ہے۔ بےشک سوچنے والوں کے لیے اس میں بھی نشانی ہے
Tafsir al-Jalalayn
Then eat from every kind of fruit and follow enter the ways of your Lord follow His paths in seeking pastures ways made easily accessible’ dhululan is the plural of dhalūl and is a circumstantial qualifier referring to al-subul ‘the ways’ in other words those paths disposed for you such that they pose no difficulty for you even if it should be rough terrain and such that you would not lose your way when returning therefrom even if it be far away; it dhululan is also said to be a circumstantial qualifier referring to the person of the pronominal suffix of fa’slukī ‘you follow’ meaning in this case follow those paths in compliance with what is required of you. There comes forth from their bellies a drink namely honey of diverse hues wherein is a cure for mankind from all ailments; it is also said that it means that it is a cure only for some ailments as indicated by the indefinite noun shifā’un ‘a cure’; or that it is a cure for all ailments when supplemented with some other remedy; or without these other remedies but with the resolve niyya to get better. The Prophet s used to prescribe it for anyone suffering from stomach pains as reported by the two Shaykhs Bukhārī and Muslim. Surely in that there is a sign for a people who reflect upon God’s handiwork exalted be He.
وَٱللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّىٰكُمْ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَىْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْـًٔا إِنَّ ٱللَّهَ عَلِيمٌ قَدِيرٌ
Wallaahu khalaqakum suma tatawaffaakum; wa minkum many-yuradu ilaaa arzalil 'umuri likai laa ya'lama ba'da 'ilmin shai'aa; innal laaha 'Aleemun Qadeer
And Allah created you; then He will take you in death. And among you is he who is reversed to the most decrepit [old] age so that he will not know, after [having had] knowledge, a thing. Indeed, Allah is Knowing and Competent.
اور خدا ہی نے تم کو پیدا کیا۔ پھر وہی تم کو موت دیتا ہے اور تم میں بعض ایسے ہوتے ہیں کہ نہایت خراب عمر کو پہنچ جاتے ہیں اور (بہت کچھ) جاننے کے بعد ہر چیز سے بےعلم ہوجاتے ہیں۔ بےشک خدا (سب کچھ) جاننے والا (اور) قدرت والا ہے
Tafsir al-Jalalayn
And God has created you when you were nothing then He takes you in death when your terms of life are concluded; and there are some among you who are relegated to the most abject stage of life that is the most diminished because of old-age and senility so that he knows nothing after having possessed some knowledge. ‘Ikrima said ‘Whoever recites the Qur’ān will not come to such a predicament’. God is Knowing of how to manage the affairs of His creation Powerful in doing what He will.
وَٱللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِى ٱلرِّزْقِ فَمَا ٱلَّذِينَ فُضِّلُوا۟ بِرَآدِّى رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَهُمْ فِيهِ سَوَآءٌ أَفَبِنِعْمَةِ ٱللَّهِ يَجْحَدُونَ
Wallaahu faddala ba'dakum 'alaa ba'din fir rizq; famal lazeena fuddiloo biraaaddee rizqihim 'alaa maa malakat aimaanuhum fahum feehi sawaaa'; afabini'matil laahi yajhadoon
And Allah has favored some of you over others in provision. But those who were favored would not hand over their provision to those whom their right hands possess so they would be equal to them therein. Then is it the favor of Allah they reject?
اور خدا نے رزق (ودولت) میں بعض کو بعض پر فضیلت دی ہے تو جن لوگوں کو فضیلت دی ہے وہ اپنا رزق اپنے مملوکوں کو تو دے ڈالنے والے ہیں نہیں کہ سب اس میں برابر ہوجائیں۔ تو کیا یہ لوگ نعمت الہیٰ کے منکر ہیں
Tafsir al-Jalalayn
And God has favoured some of you above others in respect of provision thus some of you are poor some are rich some owners others are owned. Now those who have been more favoured namely the masters would not hand over their provision to those slaves whom their right hands possess that is they would not assign that wealth and other things which We have given them as something to be shared equally between them and their slaves so that they that is the slaves and their masters become equal partners in respect thereof. The meaning is they do not have partners from among their slaves in respect of their wealth so how can they make certain of God’s servants partners of His? Is it then the grace of God that they deny? that they reject when they ascribe partners to Him?
وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ
Wallaahu ja'ala lakum min anfusikum azwaajanw wa ja'ala lakum min azwaajikum baneena wa hafadatanw wa razaqakum minat yaiyibaat; afabil baatili yu'minoona wa bini'matil laahi hum yakkfuroon
And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren and has provided for you from the good things. Then in falsehood do they believe and in the favor of Allah they disbelieve?
اور خدا ہی نے تم میں سے تمہارے لیے عورتیں پیدا کیں اور عورتوں سے تمہارے بیٹے اور پوتے پیدا کیے اور کھانے کو تمہیں پاکیزہ چیزیں دیں۔ تو کیا بےاصل چیزوں پر اعتقاد رکھتے اور خدا کی نعمتوں سے انکار کرتے ہیں
Tafsir al-Jalalayn
And God made for you mates from your own selves thus He created Eve from Adam’s rib and created all mankind from the seminal fluids of men and women and made for you from your mates children and grandchildren and He provided you with the good things of all kinds of fruits seeds and animals. Is it then in falsehood in the idol that they believe and in the grace of God that they disbelieve? when they associate others with God?
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ شَيْـًٔا وَلَا يَسْتَطِيعُونَ
Wa ya'budoona min doonil laahi maa laa yamliku lahum rizqam minas samaawaati wal ardi shai'anw wa laa yastatee'oon
And they worship besides Allah that which does not possess for them [the power of] provision from the heavens and the earth at all, and [in fact], they are unable.
اور خدا کے سوا ایسوں کو پوجتے ہیں جو ان کو آسمانوں اور زمین میں روزی دینے کا ذرا بھی اختیار نہیں رکھتے اور نہ کسی اور طرح کا مقدور رکھتے ہیں
Tafsir al-Jalalayn
And they worship besides God that is other than Him what has no power to give them any sort of provision from the heavens such as water and the earth such as plants shay’an ‘anything’ is a substitute for rizqan ‘provision’ nor do they have the capacity nor are they able to do anything — and these are the idols.
فَلَا تَضْرِبُوا۟ لِلَّهِ ٱلْأَمْثَالَ إِنَّ ٱللَّهَ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Falaa tadriboo lillaahil amsaal; innal laaha ya'lamu wa antum laa ta'lamoon
So do not assert similarities to Allah. Indeed, Allah knows and you do not know.
تو (لوگو) خدا کے بارے میں (غلط) مثالیں نہ بناؤ۔ (صحیح مثالوں کا طریقہ) خدا ہی جانتا ہے اور تم نہیں جانتے
Tafsir al-Jalalayn
So do not strike any similitude for God do not ascribe to God likenesses and then associate them with Him in power. Truly God knows that there is nothing like Him and you do not know this.
ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ وَمَن رَّزَقْنَٰهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا هَلْ يَسْتَوُۥنَ ٱلْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Darabal laahu masalan 'abdam mammlookal laa yaqdiru 'alaa shai'inw wa marrazaqnaahu mminnaa rizqan hasanan fahuwa yunfiqu minhu sirranw wa jahra; hal yasta-woon; alhamdu lillaah; bal aksaruhum laa ya'lamoon
Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.
خدا ایک اور مثال بیان فرماتا ہے کہ ایک غلام ہے جو (بالکل) دوسرے کے اختیار میں ہے اور کسی چیز پر قدرت نہیں رکھتا اور ایک ایسا شخص ہے جس کو ہم نے اپنے ہاں سے (بہت سا) مال طیب عطا فرمایا ہے اور وہ اس میں سے (رات دن) پوشیدہ اور ظاہر خرچ کرتا رہتا ہے تو کیا یہ دونوں شخص برابر ہیں؟ (ہرگز نہیں) الحمدلله لیکن ان میں سے اکثر لوگ نہیں سمجھ رکھتے
Tafsir al-Jalalayn
God strikes a similitude mathalan this is substituted by the following ‘abdan mamlūkan a slave who is a chattel mamlūkan an adjective to distinguish him this type of slave from a free man who is the servant of God alone having no power over anything since he has no mastery and one on whom man is an indefinite noun adjectivally qualified in other words a free man We have bestowed a fair provision from Us such that he spends thereof secretly and openly that is disposing of it as he wishes the first similitude is for the idols while the second is His exalted be He. Are they equal? the powerless slaves and the dispensing free men? No. Praise belongs to God alone. But most of them that is the people of Mecca do not know the chastisement they will come to and so they associate others with God.
وَضَرَبَ ٱللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ وَهُوَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
Wa darabal laahu masalar rajulaini ahaduhumaaa abkamu laa yaqdiru 'alaa shai'inw wa huwa kallun 'alaa mawlaahu ainamaa yuwajjihhu laa yaati bikhairin hal yastawee huwa wa many-yaamuru bil'adli wa huwa 'alaa Siraatim MMustaqeem
And Allah presents an example of two men, one of them dumb and unable to do a thing, while he is a burden to his guardian. Wherever he directs him, he brings no good. Is he equal to one who commands justice, while he is on a straight path?
اور خدا ایک اور مثال بیان فرماتا ہے کہ دو آدمی ہیں ایک اُن میں سے گونگا (اور دوسرے کی ملک) ہے (بےاختیار وناتوان) کہ کسی چیز پر قدرت نہیں رکھتا۔ اور اپنے مالک کو دوبھر ہو رہا ہے وہ جہاں اُسے بھیجتا ہے (خیر سے کبھی) بھلائی نہیں لاتا۔ کیا ایسا (گونگا بہرا) اور وہ شخص جو (سنتا بولتا اور) لوگوں کو انصاف کرنے کا حکم دیتا ہے اور خود سیدھے راستے پر چل رہا ہے دونوں برابر ہیں؟
Tafsir al-Jalalayn
And God strikes a similitude mathalan this is substituted by the following rajulayn two men one of whom is dumb from birth having no power over anything as he cannot understand nor be understood and who is a liability burdensome to his master — the legal guardian of his affairs — wherever he directs him he does not bring therefrom any good he does not succeed and this is the similitude of the disbeliever. Is he that is the dumb one mentioned equal to one who enjoins justice that is to one who is able to speak of benefit to people since he enjoins it justice and encourages others to it and follows a path a way that is straight? — this being the second man the believer — No he is not equal to him. It is also said that this last similitude is a similitude of God while the similitude of the dumb one is of the idols so that the preceding verse contains the similitude of the disbeliever and the believer.
وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَآ أَمْرُ ٱلسَّاعَةِ إِلَّا كَلَمْحِ ٱلْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Wa lillaahi ghaibus samaawaati wal ard; wa maaa amrus Saa'ati illaa kalamhil basari aw huwa aqrab; innal laaha 'alaaa kulli shai'in Qadeer
And to Allah belongs the unseen [aspects] of the heavens and the earth. And the command for the Hour is not but as a glance of the eye or even nearer. Indeed, Allah is over all things competent.
اور آسمانوں اور زمین کا علم خدا ہی کو ہے اور (خدا کے نزدیک) قیامت کا آنا یوں ہے جیسے آنکھ کا جھپکنا بلکہ اس سے بھی جلد تر۔ کچھ شک نہیں کہ خدا ہر چیز پر قادر ہے
Tafsir al-Jalalayn
And to God belongs the Unseen of the heavens and the earth in other words the knowledge of what is hidden in them. And the matter of the Hour is but as the twinkling of an eye or it is even nearer since it takes place as a result of the words ‘Be’ and it is kun fa-yakūn. Truly God has power over all things.
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ لَعَلَّكُمْ تَشْكُرُونَ
Wallaahu akhrajakum mim butooni ummahaatikum laa ta'lamoona shai'anw wa ja'ala lakumus sam'a wal absaara wal af'idata la'allakum tashkuroon
And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect that perhaps you would be grateful.
اور خدا ہی نے تم کو تمہاری ماؤں کے شکم سے پیدا کیا کہ تم کچھ نہیں جانتے تھے۔ اور اس نے تم کو کان اور آنکھیں اور دل (اور اُن کے علاوہ اور) اعضا بخشے تاکہ تم شکر کرو
Tafsir al-Jalalayn
And God brought you forth from the bellies of your mothers while you did not know anything the statement lā ta‘lamūna shay’an ‘while you did not know anything’ is a circumstantial qualifier and He gave you hearing and sight and hearts that perhaps you might give thanks to Him for this gift and become believers.
أَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ مُسَخَّرَٰتٍ فِى جَوِّ ٱلسَّمَآءِ مَا يُمْسِكُهُنَّ إِلَّا ٱللَّهُ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
Alam yaraw ilat tairi musakhkharaatin fee jawwis samaaa'i maa yumsikuhunna illal laah; inna fee zaalika la Aayaatil liqawminy yu'minoon
Do they not see the birds controlled in the atmosphere of the sky? None holds them up except Allah. Indeed in that are signs for a people who believe.
کیا ان لوگوں نے پرندوں کو نہیں دیکھا کہ آسمان کی ہوا میں گھرے ہوئے (اُڑتے رہتے) ہیں۔ ان کو خدا ہی تھامے رکھتا ہے۔ ایمان والوں کے لیے اس میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
Have they not observed the birds how they are made subservient disposed to be able to fly in the air of heaven? that is in the air between the heaven and the earth. Nothing holds them when they draw in their wings or open them lest they fall except God by His power. Indeed in that there are signs for a people who believe the signs which are that they have been created in a way that enables them to fly as well as the creation of the air in such a way that it allows for flight and the holding of them up in the air so that they do not fall.
وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَٰمِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَٰثًا وَمَتَٰعًا إِلَىٰ حِينٍ
Wallaahu ja'ala lakum min juloodil an'aami buyootan tastakhif foonahaa yawma za'nikum wa yawma iqaamatikum wa min aswaafihaa wa awbaarihaa wa ash'aarihaaa asaasanw wa mataa'an ilaa been
And Allah has made for you from your homes a place of rest and made for you from the hides of the animals tents which you find light on your day of travel and your day of encampment; and from their wool, fur and hair is furnishing and enjoyment for a time.
اور خدا ہی نے تمہارے لیے گھروں کو رہنے کی جگہ بنایا اور اُسی نے چوپایوں کی کھالوں سے تمہارے لیے ڈیرے بنائے۔ جن کو تم سبک دیکھ کر سفر اور حضر میں کام میں لاتے ہو اور اُن کی اون، پشم اور بالوں سے تم اسباب اور برتنے کی چیزیں (بناتے ہو جو) مدت تک (کام دیتی ہیں)
Tafsir al-Jalalayn
And it is God Who has made for you your homes as a place of rest a place that you can inhabit and He has made for you out of the skins of the cattle homes such as tents and pavilions which you find light to carry on the day of your migration your travel and on the day of your halting; and of their wool that is the sheep’s and their fur that is the camels’ and their hair that is the goats’ He has made for you furniture chattels such as rugs and blankets and wares for you to use for a while until they perish.
وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَٰلًا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَٰنًا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
Wallaahu ja'ala lakum mimmaa khalaqa zilaalanw wa ja'ala lakum minal jibaali aknaananw wa ja'ala lakum saraabeela taqeekumul harra wa saraabeela taqeekum baasakum; kazaalika yutimmu ni'matahoo alaikum la'allakum tuslimoon
And Allah has made for you, from that which He has created, shadows and has made for you from the mountains, shelters and has made for you garments which protect you from the heat and garments which protect you from your [enemy in] battle. Thus does He complete His favor upon you that you might submit [to Him].
اور خدا ہی نے تمہارے (آرام کے) لیے اپنی پیدا کی ہوئی چیزوں کے سائے بنائے اور پہاڑوں میں غاریں بنائیں اور کُرتے بنائے جو تم کو گرمی سے بچائیں۔ اور (ایسے) کُرتے (بھی) جو تم کو اسلحہ جنگ (کے ضرر) سے محفوظ رکھیں۔ اسی طرح خدا اپنا احسان تم پر پورا کرتا ہے تاکہ تم فرمانبردار بنو
Tafsir al-Jalalayn
And it is God Who has made for you from what He created of houses trees and clouds shade zilāl is the plural of zill to protect you from the heat of the sun; and He has made for you in the mountains places of refuge aknān is the plural of kinn which is a places where one can seek shelter istakanna such as a cave or a tunnel; and He has made for you garments shirts that protect you from the heat that is and also from the cold and garments that protect you from your mutual violence your warring in other words to protect you from stabbed or struck during these instances garments such as coats of mail and armour plates. So in the same way that He has created these things He perfects His favour — in this world — to you by creating that of which you have need so that you O people of Mecca might submit that you might affirm His Oneness.
فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ ٱلْمُبِينُ
Fa in tawallaw fa innamaa 'alaikal balaaghul mubeen
But if they turn away, [O Muhammad] - then only upon you is [responsibility for] clear notification.
اور اگر یہ لوگ اعتراض کریں تو (اے پیغمبر) تمہارا کام فقط کھول کر سنا دینا ہے
Tafsir al-Jalalayn
But if they turn away if they reject Islam your duty O Muhammad (s) is only to convey the Message plainly — this was revealed before the command to fight the disbelievers.
يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَٰفِرُونَ
Ya'rifoona ni'matal laahi summa yunkiroonahaa wa aksaruhumul kaafiroon
They recognize the favor of Allah; then they deny it. And most of them are disbelievers.
یہ خدا کی نعمتوں سے واقف ہیں۔ مگر (واقف ہو کر) اُن سے انکار کرتے ہیں اور یہ اکثر ناشکرے ہیں
Tafsir al-Jalalayn
They recognise God’s grace that is they affirm that it comes from Him and then deny it by associating others with Him and most of them are ungrateful.
وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا۟ وَلَا هُمْ يُسْتَعْتَبُونَ
Wa yawma nab'asu min kulli ummatin shaheedan summa laa yu'zanu lillazeena kafaroo wa laa hum yusta'taboon
And [mention] the Day when We will resurrect from every nation a witness. Then it will not be permitted to the disbelievers [to apologize or make excuses], nor will they be asked to appease [Allah].
اور جس دن ہم ہر اُمت میں سے گواہ (یعنی پیغمبر) کھڑا کریں گے تو نہ تو کفار کو (بولنے کی) اجازت ملے گی اور نہ اُن کے عذر قبول کئے جائیں گے
Tafsir al-Jalalayn
And mention the day We shall raise up from every community a witness and this will be it that community’s prophet to bear witness for it and against it and this day is the Day of Resurrection; then the disbelievers will not be given permission to make excuses nor will they be asked to make amends that is nor will they be asked to repent and return to that which pleases God.
وَإِذَا رَءَا ٱلَّذِينَ ظَلَمُوا۟ ٱلْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُونَ
Wa izaa ra al lazeena zalamul 'azaaba falaa yukhaf fafu 'anhum wa laa hum yunzaroon
And when those who wronged see the punishment, it will not be lightened for them, nor will they be reprieved.
اور جب ظالم لوگ عذاب دیکھ لیں گے تو پھر نہ تو اُن کے عذاب ہی میں تخفیف کی جائے گی اور نہ اُن کو مہلت ہی دی جائے گی
Tafsir al-Jalalayn
And when those who did wrong those who disbelieved behold the chastisement the Fire it shall not be lightened for them the chastisement nor will they be granted any respite any deferment from it when they see it.
وَإِذَا رَءَا ٱلَّذِينَ أَشْرَكُوا۟ شُرَكَآءَهُمْ قَالُوا۟ رَبَّنَا هَٰٓؤُلَآءِ شُرَكَآؤُنَا ٱلَّذِينَ كُنَّا نَدْعُوا۟ مِن دُونِكَ فَأَلْقَوْا۟ إِلَيْهِمُ ٱلْقَوْلَ إِنَّكُمْ لَكَٰذِبُونَ
Wa izaa ra al lazeena ashrakoo shurakaaa'ahum qaaloo Rabbana haaa'ulaaa'i shurakaaa'unal lazeena kunnaa nad'oo min doonika fa alqaw ilaihimul qawla innakum lakaaziboon
And when those who associated others with Allah see their "partners," they will say," Our Lord, these are our partners [to You] whom we used to invoke besides You." But they will throw at them the statement, "Indeed, you are liars."
اور جب مشرک (اپنے بنائے ہوئے) شریکوں کو دیکھیں گے تو کہیں گے کہ پروردگار یہ وہی ہمارے شریک ہیں جن کو ہم تیرے سوا پُکارا کرتے تھے۔ تو وہ (اُن کے کلام کو مسترد کردیں گے اور) اُن سے کہیں گے کہ تم تو جھوٹے ہو
Tafsir al-Jalalayn
And when the idolaters behold their associates of devils and others they will say ‘Our Lord these are our associates whom we used to invoke whom we used to worship besides You’. But they will fling to them the saying that is they will say to them ‘You are indeed liars!’ when you say that you used to worship us — as is stated by them in another verse ‘It was not us that they worshipped’ Q. 2863; and also in the verse They will deny their worship of them Q. 1982.
وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
Wa alqaw ilal laahi yawma'izinis salama wa dalla 'anhum maa kaanoo yaftaroon
And they will impart to Allah that Day [their] submission, and lost from them is what they used to invent.
اور اس دن خدا کے سامنے سرنگوں ہو جائیں گے اور جو طوفان وہ باندھا کرتے تھے سب اُن سے جاتا رہے گا
Tafsir al-Jalalayn
And they will offer submission to God on that day that is they will have surrendered to His judgement and that which they used to invent in the way of claiming that their gods intercede for them will fail forsake them.
ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ زِدْنَٰهُمْ عَذَابًا فَوْقَ ٱلْعَذَابِ بِمَا كَانُوا۟ يُفْسِدُونَ
Allazeena kafaroo wa saddoo 'an sabeelil laahi zidnaahum 'azaaban fawqal 'azaabi bimaa kaanoo yufsidoon
Those who disbelieved and averted [others] from the way of Allah - We will increase them in punishment over [their] punishment for what corruption they were causing.
جن لوگوں نے کفر کیا اور (لوگوں کو) خدا کے رستے سے روکا ہم اُن کو عذاب پر عذاب دیں گے۔ اس لیے کہ شرارت کیا کرتے تھے
Tafsir al-Jalalayn
Those who disbelieve and bar people from the way of God from His religion them We shall add chastisement to their chastisement that chastisement which they have merited for their disbelief — Ibn Mas‘ūd said ‘Their chastisment will consist of scorpions whose fangs are as long as the tallest palm trees’ — because of the corruption they used to cause by their barring people from belief.
وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰٓؤُلَآءِ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَٰبَ تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
Wa yawma nab'asu fee kulli ummmatin shaheedan 'alaihim min anfusihim wa ji'naa bika shaheedan 'alaa haaa'ulaaa'; wa nazzalnaa 'alaikal Kitaaba tibyaanal likulli shai'inw wa hudanw wa rahmatanw wa bushraa lilmuslimeen
And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.
اور (اس دن کو یاد کرو) جس دن ہم ہر اُمت میں سے خود اُن پر گواہ کھڑے کریں گے۔ اور (اے پیغمبر) تم کو ان لوگوں پر گواہ لائیں گے۔ اور ہم نے تم پر (ایسی) کتاب نازل کی ہے کہ (اس میں) ہر چیز کا بیان (مفصل) ہے اور مسلمانوں کے لیے ہدایت اور رحمت اور بشارت ہے
Tafsir al-Jalalayn
And mention the day We shall raise up from every community a witness against them from among themselves and this will be their that community’s prophet and We shall bring you O Muhammad (s) as a witness against these namely your people. And We have revealed to you the Book the Qur’ān as a clarification of all things that people might need concerning the Law and as a guidance from error and a mercy and good tidings of Paradise to those who submit those who affirm the Oneness of God.
إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
Innal laaha yaamaru bil 'adli wal ihsaani wa eetaaa'i zil qurbaa wa yanhaa 'anil fahshaaa'i wal munkari walbagh-i' ya'izukum la'allakum tazakkkaroon
Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.
خدا تم کو انصاف اور احسان کرنے اور رشتہ داروں کو (خرچ سے مدد) دینے کا حکم دیتا ہے۔ اور بےحیائی اور نامعقول کاموں سے اور سرکشی سے منع کرتا ہے (اور) تمہیں نصیحت کرتا ہے تاکہ تم یاد رکھو
Tafsir al-Jalalayn
Indeed God enjoins justice — that is affirmation of His Oneness or actually being fair and virtue performance of the religious obligations or that you should worship God as if you were able to see Him as reported in the hadīth; and giving to kinsfolk — He has singled it kinship out for mention by way of highlighting its importance — and He forbids lewdness fornication and abomination with regard to the stipulations of the Law abomination such as disbelief and acts of disobedience and aggression wrongdoing against people — He also singles this out for mention by way of showing its importance; just as He began with the mention of ‘lewdness’ in this way He admonishes you through commands and prohibitions so that you might remember that you might be admonished tadhakkarūna ‘you might remember’ the original tā’ of tatadhakkarūna has been assimilated with the dhāl. In the Mustadrak of al-Hākim al-Naysābūrī it is reported from Ibn Mas‘ūd that he said ‘This verse is the most comprehensive verse in the Qur’ān in terms of what is good and what is evil’.
وَأَوْفُوا۟ بِعَهْدِ ٱللَّهِ إِذَا عَٰهَدتُّمْ وَلَا تَنقُضُوا۟ ٱلْأَيْمَٰنَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ ٱللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ ٱللَّهَ يَعْلَمُ مَا تَفْعَلُونَ
Wa awfoo bi Ahdil laahi izaa 'aahattum wa laa tanqudul aimaana ba'da tawkeedihaa wa qad ja'altumul laaha 'alaikum kafeelaa; innal laaha ya'lamu maa taf'aloon
And fulfill the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah, over you, a witness. Indeed, Allah knows what you do.
اور جب خدا سے عہد واثق کرو تو اس کو پورا کرو اور جب پکی قسمیں کھاؤ تو اُن کو مت توڑو کہ تم خدا کو اپنا ضامن مقرر کرچکے ہو۔ اور جو کچھ تم کرتے ہو خدا اس کو جانتا ہے
Tafsir al-Jalalayn
And fulfil God’s covenant effected by way of pledges of allegiance and oaths and in other ways when you made a covenant and do not break your oaths after pledging them and having made God surety over you that you will fulfill the covenant for you have sworn the oath by Him the sentence wa-qad ja‘altumu’Llāha ‘alaykum kafīlan ‘and having made God surety over you’ is a circumstantial qualifier. Truly God knows what you do — this is a threat for them.
وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَٰثًا تَتَّخِذُونَ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Wa laa takoonoo kallatee naqadat ghazlahaa mim ba'di quwwatin ankaasaa; tattakhizoona aimaanakum dakhlalam bainakum an takoona ummatun hiya arbaa min ummah; innnamaa yablookumul laahu bih; wa la yubaiyinanna lakum yawmal Qiyaamati maa kuntum fee takhtalifoon
And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.
اور اُس عورت کی طرح نہ ہونا جس نے محنت سے تو سوت کاتا۔ پھر اس کو توڑ کر ٹکڑے ٹکڑے کر ڈالا۔ کہ تم اپنی قسموں کو آپس میں اس بات کا ذریعہ بنانے لگو کہ ایک گروہ دوسرے گروہ سے زیادہ غالب رہے۔ بات یہ ہے کہ خدا تمہیں اس سے آزماتا ہے۔ اور جن باتوں میں تم اختلاف کرتے ہو قیامت کو اس کی حقیقت تم پر ظاہر کر دے گا
Tafsir al-Jalalayn
And do not be like her who undoes spoils her yarn that which she has spun after having made it strong having set and spun it breaking it up into fibres ankāthan is a circumstantial qualifier ankāth is the plural of nikth and means that which is undone yunkathu — this was an imbecile Meccan woman who used to spin all day and then undo it — by making tattakhidhūna is a circumstantial qualifier referring to the person of the verb takūnū ‘do not be like’ in other words what is meant is ‘do not be like her by making’ your oaths a means of deceit dakhal is what enters yadkhulu into something but does not belong to it in other words as a means of causing mischief or as trickery between you by breaking these oaths so that one group may become more numerous than another group. They used to enter into an alliance with a given group but if they encountered another more numerous and more powerful group they would renege on their alliance with the former and forge a new alliance with these latter. God only tries tests you thereby in other words by that which He enjoins in the way of fulfilling the covenant so that He may observe the obedient and the disobedient among you or when it is the case that one group is more numerous than another that He may observe whether you fulfil your obligation to them or not; and certainly He will make clear to you on the Day of Resurrection that wherein you used to differ during the life of this world with regard to covenants and otherwise by punishing he who reneged and rewarding he who was faithful to his covenant.
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ وَلَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ
Wa law shaaa'al laahu laja'alakum ummmatanw waahidatanw wa laakiny yudillu many-yashaaa'u wa yahdee many-yashaaa'; wa latus'alunna 'ammaa kuntum ta'maloon
And if Allah had willed, He could have made you [of] one religion, but He causes to stray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do.
اور اگر خدا چاہتا تو تم (سب) کو ایک ہی جماعت بنا دیتا۔ لیکن وہ جسے چاہتا ہے گمراہ کرتا ہے اور جسے چاہتا ہے ہدایت دیتا ہے۔ اور جو عمل تم کرتے ہو (اُس دن) اُن کے بارے میں تم سے ضرور پوچھا جائے گا
Tafsir al-Jalalayn
For if God had willed He could have made you one community people of a single religion but He leads astray whom He will and guides whom He will and you will surely be questioned on the Day of Resurrection a questioning of rebuke about what you used to do so that you might be requited for it.
وَلَا تَتَّخِذُوٓا۟ أَيْمَٰنَكُمْ دَخَلًۢا بَيْنَكُمْ فَتَزِلَّ قَدَمٌۢ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِ وَلَكُمْ عَذَابٌ عَظِيمٌ
Wa laa tattakhizooo aimaanakum dakhalam bainakum ftazilla qadamum ba'da subootihaa wa tazooqus sooo'a bimmaa sadattum 'an sabeelil laahi wa lakum 'azaabun 'azeem
And do not take your oaths as [means of] deceit between you, lest a foot slip after it was [once] firm, and you would taste evil [in this world] for what [people] you diverted from the way of Allah, and you would have [in the Hereafter] a great punishment.
اور اپنی قسموں کو آپس میں اس بات کا ذریعہ نہ بناؤ کہ (لوگوں کے) قدم جم چکنے کے بعد لڑ کھڑا جائیں اور اس وجہ سے کہ تم نے لوگوں کو خدا کے رستے سے روکا تم کو عقوبت کا مزہ چکھنا پڑے۔ اور بڑا سخت عذاب ملے
Tafsir al-Jalalayn
And do not make your oaths a means of deceit between you — He repeats this here for emphasis — lest a foot should slip that is lest your feet should slip off the path of Islam after being steady having been set upon it and lest you should taste evil that is chastisement forasmuch as you barred people from the way of God in other words for your refraining to fulfil covenants or barring others from doing this since your custom once established will be followed by others and there be a tremendous chastisement for you in the Hereafter.
وَلَا تَشْتَرُوا۟ بِعَهْدِ ٱللَّهِ ثَمَنًا قَلِيلًا إِنَّمَا عِندَ ٱللَّهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
Wa laa tashtaroo bi 'ahdil laahi samanan qaleelaa; innamaa 'indal laahi huwa khairul lakum in kuntum ta'lamoon
And do not exchange the covenant of Allah for a small price. Indeed, what is with Allah is best for you, if only you could know.
اور خدا سے جو تم نے عہد کیا ہے (اس کو مت بیچو اور) اس کے بدلے تھوڑی سی قیمت نہ لو۔ (کیونکہ ایفائے عہد کا) جو صلہ خدا کے ہاں مقرر ہے وہ اگر سمجھو تو تمہارے لیے بہتر ہے
Tafsir al-Jalalayn
And do not sell God’s covenant for a small price of this world so that you break it in return for this small price. For truly what is with God of reward is better for you than all that is in this world — if you should know this then do not break it.
مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقٍ وَلَنَجْزِيَنَّ ٱلَّذِينَ صَبَرُوٓا۟ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ
maa 'indakum yanfadu wa maa 'indal laahi baaq; wa lanajziyannal lazeena sabarooo ajjrahum bi ahsani maa kaanoo ya'maloon
Whatever you have will end, but what Allah has is lasting. And We will surely give those who were patient their reward according to the best of what they used to do.
جو کچھ تمہارے پاس ہے وہ ختم ہو جاتا ہے اور جو خدا کے پاس ہے وہ باقی ہے کہ (کبھی ختم نہیں ہوگا) اور جن لوگوں نے صبر کیا ہم اُن کو ان کے اعمال کا بہت اچھا بدلہ دیں گے
Tafsir al-Jalalayn
That which is with you of the things of this world will come to an end will perish but that which is with God remains it is everlasting. And He shall surely pay read la-yajziyanna or la-najziyanna ‘We shall surely pay’ those who were patient in fulfilling their covenants their reward according to the best of what they used to do ‘the best’ here means ‘the good’.
مَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُۥ حَيَوٰةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ
Man 'amila saaliham min zakarin aw unsaa wa huwa mu'minun falanuhyiyannahoo hayaatan taiiyibatanw wa lanajzi yannnahum ajrahum bi ahsani maa kaanoo ya'maloon
Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.
جو شخص نیک اعمال کرے گا مرد ہو یا عورت وہ مومن بھی ہوگا تو ہم اس کو (دنیا میں) پاک (اور آرام کی) زندگی سے زندہ رکھیں گے اور (آخرت میں) اُن کے اعمال کا نہایت اچھا صلہ دیں گے
Tafsir al-Jalalayn
Whoever acts righteously whether male or female and is a believer him verily We shall revive with a goodly life. This is said to be life in Paradise; or it is life on earth when it is one of contentedness or one of wholesome halāl provision. And We shall surely pay them their reward according to the best of what they used to do.
فَإِذَا قَرَأْتَ ٱلْقُرْءَانَ فَٱسْتَعِذْ بِٱللَّهِ مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ
Fa izaa qara tal Quraana fasta'iz billaahi minashh Shai taanir rajeem
So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled [from His mercy].
اور جب تم قرآن پڑھنے لگو تو شیطان مردود سے پناہ مانگ لیا کرو
Tafsir al-Jalalayn
And when you recite the Qur’ān that is when you intend to recite it seek refuge in God from Satan the outcast in other words say a‘ūdhu bi’Lllāhi min al-shaytān al-rajīm ‘I seek refuge in God from the accursed Satan’.
إِنَّهُۥ لَيْسَ لَهُۥ سُلْطَٰنٌ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
Innahoo laisa lahoo sultaanun 'alal lazeena aamanoo wa 'alaa Rabbihim yatawakkaloon
Indeed, there is for him no authority over those who have believed and rely upon their Lord.
کہ جو مومن ہیں اپنے پروردگار پر بھروسہ رکھتے ہیں اُن پر اس کا کچھ زور نہیں چلتا
Tafsir al-Jalalayn
Indeed he has no power sway over those who believe and put their trust in their Lord.
إِنَّمَا سُلْطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوْنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشْرِكُونَ
Innnamaa sultaanuhoo 'alal lazeena yatawallawnahoo wallazeena hum bihee mushrikoon
His authority is only over those who take him as an ally and those who through him associate others with Allah.
اس کا زور ان ہی لوگوں پر چلتا ہے جو اس کو رفیق بناتے ہیں اور اس کے (وسوسے کے) سبب (خدا کے ساتھ) شریک مقرر کرتے ہیں
Tafsir al-Jalalayn
His Satan’s power is only over those who choose him as their patron by obeying him and those who ascribe partners to Him that is to God.
وَإِذَا بَدَّلْنَآ ءَايَةً مَّكَانَ ءَايَةٍ وَٱللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوٓا۟ إِنَّمَآ أَنتَ مُفْتَرٍۭ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Wa izaa baddalnaaa Aayatam makaana Aayatinw wal laahu a'lamu bimaa yunazzilu qaalooo innamaa anta muftar; bal aksaruhum laa ya'lamoon
And when We substitute a verse in place of a verse - and Allah is most knowing of what He sends down - they say, "You, [O Muhammad], are but an inventor [of lies]." But most of them do not know.
اور جب ہم کوئی آیت کسی آیت کی جگہ بدل دیتے ہیں۔ اور خدا جو کچھ نازل فرماتا ہے اسے خوب جانتا ہے تو (کافر) کہتے ہیں کہ تم یونہی اپنی طرف سے بنا لاتے ہو۔ حقیقت یہ ہے کہ ان میں اکثر نادان ہیں
Tafsir al-Jalalayn
And when We exchange a verse in place of a different verse by abrogating it and revealing another for the welfare of God’s servants — and God knows best what He reveals — they say that is the disbelievers say to the Prophet s ‘You are just a fabricator’ a liar making it up yourself. Nay most of them do not know the true nature of the Qur’ān and the benefit to God’s servants of abrogation.
قُلْ نَزَّلَهُۥ رُوحُ ٱلْقُدُسِ مِن رَّبِّكَ بِٱلْحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُوا۟ وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ
Qul nazzalahoo Roohul Qudusi mir Rabbika bilhaqqi liyusabbital lazeena aamanoo wa hudanw wa bushraa lilmuslimeen
Say, [O Muhammad], "The Pure Spirit has brought it down from your Lord in truth to make firm those who believe and as guidance and good tidings to the Muslims."
کہہ دو کہ اس کو روح القدس تمہارے پروردگار کی طرف سے سچائی کے ساتھ لے کر نازل ہوئے ہیں تاکہ یہ (قرآن) مومنوں کو ثابت قدم رکھے اور حکم ماننے والوں کے لئے تو (یہ) ہدایت اور بشارت ہے
Tafsir al-Jalalayn
Say to them ‘The Holy Spirit Gabriel has revealed it from your Lord with truth bi’l-haqq this is semantically connected to nazzala ‘he Gabriel has revealed it’ to confirm the faith of those who believe by their believing in it when it is revealed and as guidance and good tidings for those who have submitted to God’.
وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُۥ بَشَرٌ لِّسَانُ ٱلَّذِى يُلْحِدُونَ إِلَيْهِ أَعْجَمِىٌّ وَهَٰذَا لِسَانٌ عَرَبِىٌّ مُّبِينٌ
Wa laqad na'lamu annahum yaqooloona innamaa yu'allimuhoo bashar; lisaanul lazee yulhidoona ilaihi a'ja miyyunw wa haaza lisaanun 'Arabiyyum mubeen
And We certainly know that they say, "It is only a human being who teaches the Prophet." The tongue of the one they refer to is foreign, and this Qur'an is [in] a clear Arabic language.
اور ہمیں معلوم ہے کہ یہ کہتے ہیں کہ اس (پیغمبر) کو ایک شخص سکھا جاتا ہے۔ مگر جس کی طرف (تعلیم کی) نسبت کرتے ہیں اس کی زبان تو عجمی ہے اور یہ صاف عربی زبان ہے
Tafsir al-Jalalayn
And verily wa-laqad is for confirmation We know that they say ‘It is only a human that is teaching him the Qur’ān’ — this was a Christian blacksmith whom the Prophet s used to frequent. God exalted be He says The tongue the language of him to whom they refer to whom they incline with the accusation that he is the one teaching him is foreign’; while this Qur’ān is in a clear Arabic tongue one of lucidity and clarity so how can a foreigner be teaching him?
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَٰتِ ٱللَّهِ لَا يَهْدِيهِمُ ٱللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
Innal lazeena laa yu'minoona bi Aayaatil laahi laa yahdehimul laahu wa lahum 'azaabun aleem
Indeed, those who do not believe in the verses of Allah - Allah will not guide them, and for them is a painful punishment.
یہ لوگ خدا کی آیتوں پر ایمان نہیں لاتے ان کو خدا ہدایت نہیں دیتا اور ان کے لئے عذاب الیم ہے
Tafsir al-Jalalayn
Indeed those who do not believe in God’s signs — God shall not guide them and there is a painful chastisement for them.
إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَٰتِ ٱللَّهِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰذِبُونَ
Innamaa yaftaril kazibal lazeena laa yu'minoona bi Aayaatil laahi wa ulaaa'ika humul kaaziboon
They only invent falsehood who do not believe in the verses of Allah, and it is those who are the liars.
جھوٹ افتراء تو وہی لوگ کیا کرتے ہیں جو خدا کی آیتوں پر ایمان نہیں لاتے۔ اور وہی جھوٹے ہیں
Tafsir al-Jalalayn
Only those invent falsehood who do not believe in God’s signs the Qur’an by saying that these are the words of a human and it is they who are the liars the emphasis is effected by way of repetition; wa-inna ‘and indeed’ and other combinations of inna are used in refutation of their saying ‘You are just a fabricator’ above Q. 16101.
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
man kafara billaahi mim ba'di eemaanihee illaa man ukriha wa qalbuhoo mutmma'innum bil eemaani wa laakim man sharaha bilkufri sadran fa'alaihim ghadabum minal laahi wa lahum 'azaabun 'azeem
Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;
جو شخص ایمان لانے کے بعد خدا کے ساتھ کفر کرے وہ نہیں جو (کفر پر زبردستی) مجبور کیا جائے اور اس کا دل ایمان کے ساتھ مطمئن ہو۔ بلکہ وہ جو (دل سے اور) دل کھول کر کفر کرے۔ تو ایسوں پر الله کا غضب ہے۔ اور ان کو بڑا سخت عذاب ہوگا
Tafsir al-Jalalayn
Whoever disbelieves in God after having affirmed his faith — except for him who is compelled to pronounce a statement of unbelief and so pronounces it while his heart is at rest in faith man ‘whoever’ is either a subject or a conditional and so the predicate of this subject or the response to this conditional is an implied lahum wa‘īdun shadīd ‘there is for them a severe threat of chastisement’; this is indicated by the statement that follows — but he who opens up his breast to unbelief that is he who opens it up and expands it with unbelief meaning that his soul is content with it upon such shall be wrath from God and there is a great chastisement for them.
ذَٰلِكَ بِأَنَّهُمُ ٱسْتَحَبُّوا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَأَنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
Zaalika bi annahumus tahabbul hayaatad dunyaa 'alal Aakhirati wa annal laaha laa yahdil qawmal kaafireen
That is because they preferred the worldly life over the Hereafter and that Allah does not guide the disbelieving people.
یہ اس لئے کہ انہوں نے دنیا کی زندگی کو آخرت کے مقابلے میں عزیز رکھا۔ اور اس لئے خدا کافر لوگوں کو ہدایت نہیں دیتا
Tafsir al-Jalalayn
That threat of chastisement for them is because they have preferred the life of this world they have chosen it in preference to the Hereafter and because God does not guide the disbelieving folk.
أُو۟لَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَٰرِهِمْ وَأُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ
Ulaaa'ikal lazeena taba'al laahu 'alaa quloobihim wa sam'ihim wa absaarihim wa ulaaa'ika humul ghaafiloon
Those are the ones over whose hearts and hearing and vision Allah has sealed, and it is those who are the heedless.
یہی لوگ ہیں جن کے دلوں پر اور کانوں پر اور آنکھوں پر خدا نے مہر لگا رکھی ہے۔ اور یہی غفلت میں پڑے ہوئے ہیں
Tafsir al-Jalalayn
They are the ones on whose hearts God has set a seal and on their hearing and their sight as well and it is they who are heedless of what punishment is being prepared for them.
لَا جَرَمَ أَنَّهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْخَٰسِرُونَ
Laa jarama annnahum fil Aakhirati humul khassiroon
Assuredly, it is they, in the Hereafter, who will be the losers.
کچھ شک نہیں کہ یہ آخرت میں خسارہ اٹھانے والے ہوں گے
Tafsir al-Jalalayn
Without a doubt — verily — in the Hereafter they are the ones who will be the losers because their journey’s end shall be the Fire in which they shall be perpetually.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا۟ مِنۢ بَعْدِ مَا فُتِنُوا۟ ثُمَّ جَٰهَدُوا۟ وَصَبَرُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
Summa inna Rabbaka lillazeena haajaroo mim ba'dimaa futinoo summma jaahadoo wa sabaroo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem
Then, indeed your Lord, to those who emigrated after they had been compelled [to renounce their religion] and thereafter fought [for the cause of Allah] and were patient - indeed, your Lord, after that, is Forgiving and Merciful
پھر جن لوگوں نے ایذائیں اٹھانے کے بعد ترک وطن کیا۔ پھر جہاد کئے اور ثابت قدم رہے تمہارا پروردگار ان کو بےشک ان (آزمائشوں) کے بعد بخشنے والا (اور ان پر) رحمت کرنے والا ہے
Tafsir al-Jalalayn
Then indeed your Lord — as for those who emigrated to Medina after they were persecuted after they were tortured and compelled to pronounce words of unbelief a variant reading for futinū ‘they were persecuted’ has fatanū in other words ‘after they disbelieved’ or ‘after they turned people away from belief’ and then struggled and were patient in obedience — indeed your Lord after that that is after such a trial is Forgiving of them Merciful to them the predicate of the first inna ‘indeed’ is indicated by the predicate of the second one.
يَوْمَ تَأْتِى كُلُّ نَفْسٍ تُجَٰدِلُ عَن نَّفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ
Yawma taatee kullu nafsin tujaadilu 'an nafsihaa wa tuwaffaa kullu nafsim maa 'amilat wa hum laa yuzlamoon
On the Day when every soul will come disputing for itself, and every soul will be fully compensated for what it did, and they will not be wronged.
جس دن ہر متنفس اپنی طرف سے جھگڑا کرنے آئے گا۔ اور ہر شخص کو اس کے اعمال کا پورا پورا بدلہ دیا جائے گا۔ اور کسی کا نقصان نہیں کیا جائے گا
Tafsir al-Jalalayn
Mention the day when every soul will come pleading arguing for itself not concerned for any other soul — this is the Day of Resurrection — and every soul will be repaid the requital of what it has done and they will not be wronged at all.
وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ
Wa darabal laahu masalan qaryatan kaanat aaminatam mutma'innatany yaaateehaa rizquhaa rghadam min kulli makaanin fakafarat bi an'umil laahi fa azaaqahal laahu libaasal joo'i walkhawfi bimaa kaanoo yasna'oon
And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favors of Allah. So Allah made it taste the envelopment of hunger and fear for what they had been doing.
اور خدا ایک بستی کی مثال بیان فرماتا ہے کہ (ہر طرح) امن چین سے بستی تھی ہر طرف سے رزق بافراغت چلا آتا تھا۔ مگر ان لوگوں نے خدا کی نعمتوں کی ناشکری کی تو خدا نے ان کے اعمال کے سبب ان کو بھوک اور خوف کا لباس پہنا کر (ناشکری کا) مزہ چکھا دیا
Tafsir al-Jalalayn
And God strikes a similitude mathalan is substituted by the following qaryatan a town Mecca — meaning its inhabitants — secure from any raids never becoming agitated and peaceful without anyone ever needing to emigrate from it on account of anxiety or fear its provision coming to it plenteously abundantly from every place. But it rejected God’s graces by denying the Prophet s so God made it taste the garb of hunger and so they suffered seven years of drought and fear as a result of the raiding parties of the Prophet s all because of what they used to do.
وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلْعَذَابُ وَهُمْ ظَٰلِمُونَ
Wa laqad jaaa'ahum Rasoolum minhum fakazzaboohu fa akhazahumul 'azaabu wa hum zaalimoon
And there had certainly come to them a Messenger from among themselves, but they denied him; so punishment overtook them while they were wrongdoers.
اور ان کے پاس ان ہی میں سے ایک پیغمبر آیا تو انہوں نے اس کو جھٹلایا سو ان کو عذاب نے آپکڑا اور وہ ظالم تھے
Tafsir al-Jalalayn
And verily there came to them a messenger from among them Muhammad (s) but they denied him and so the chastisement of hunger and fear seized them while they were evildoers.
فَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا وَٱشْكُرُوا۟ نِعْمَتَ ٱللَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
Fakuloo mimmaa razaqa kumul laahu halaalan taiyibanw washkuroo ni'matal laahi in kuntum iyyaahu ta'budoon
Then eat of what Allah has provided for you [which is] lawful and good. And be grateful for the favor of Allah, if it is [indeed] Him that you worship.
پس خدا نے جو تم کو حلال طیّب رزق دیا ہے اسے کھاؤ۔ اور الله کی نعمتوں کا شکر کرو۔ اگر اسی کی عبادت کرتے ہو
Tafsir al-Jalalayn
So eat O believers of the lawful and good food which God has provided you and be thankful for God’s grace if it is Him that you worship.
إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
Innamaa harrma 'alai kumul maitata waddama wa lahmal khinzeeri wa maaa uhilla lighairil laahi bihee famanid turra ghaira baaghinw wa laa 'aadin fa innal laaha Ghafoorur Raheem
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allah is Forgiving and Merciful.
اس نے تم پر مُردار اور لہو اور سور کا گوشت حرام کردیا ہے اور جس چیز پر خدا کے سوا کسی اور کا نام پکارا جائے (اس کو بھی) ہاں اگر کوئی ناچار ہوجائے تو بشرطیکہ گناہ کرنے والا نہ ہو اور نہ حد سے نکلنے والا تو خدا بخشنے والا مہربان ہے
Tafsir al-Jalalayn
He has forbidden you only carrion blood the flesh of swine and that which has been hallowed to other than God. Yet whoever is compelled neither craving nor transgressing then truly God is Forgiving Merciful.
وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلْسِنَتُكُمُ ٱلْكَذِبَ هَٰذَا حَلَٰلٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا۟ عَلَى ٱللَّهِ ٱلْكَذِبَ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ
Wa laa taqooloo limaa tasifu alsinatukumul kaziba haaza halaalunw wa haazaa haraamul litaftaroo 'alal laahil kazib; innal lazeena yaftaroona 'alal laahil kaziba laa yuflihoon
And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed.
اور یوں ہی جھوٹ جو تمہاری زبان پر آجائے مت کہہ دیا کرو کہ یہ حلال ہے اور یہ حرام ہے کہ خدا پر جھوٹ بہتان باندھنے لگو۔ جو لوگ خدا پر جھوٹ بہتان باندھتے ہیں ان کا بھلا نہیں ہوگا
Tafsir al-Jalalayn
And do not say concerning that which your own tongues qualify falsehood such as ‘This is lawful and this is unlawful’ for what God respectively has not made lawful and what He has not made unlawful in order to invent lies against God by attributing such claims to Him. Truly those who invent lies against God will not prosper.
مَتَٰعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ
Mata'un qaleelunw wa lahum 'azaabun aleem
[It is but] a brief enjoyment, and they will have a painful punishment.
(جھوٹ کا) فائدہ تو تھوڑا سا ہے مگر (اس کے بدلے) ان کو عذاب الیم بہت ہوگا
Tafsir al-Jalalayn
For them there will be a brief enjoyment in this world and for them in the Hereafter there will be a painful chastisement.
وَعَلَى ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِن قَبْلُ وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
Wa 'alal lazeena haadoo harramnaa ma qasasnaa 'alaika min qablu wa maa zalamanaahum wa laakin kaanoo anfusahum wa laakin kaanoo anfusahum yazlimoon
And to those who are Jews We have prohibited that which We related to you before. And We did not wrong them [thereby], but they were wronging themselves.
اور چیزیں ہم تم سے پہلے بیان کرچکے ہیں وہ ہم نے یہودیوں پر حرام کردی تھیں۔ اور ہم نے ان پر کچھ ظلم نہیں کیا بلکہ وہی اپنے آپ پر ظلم کرتے تھے
Tafsir al-Jalalayn
And to those of Jewry that is the Jews We forbade that which We have related to you already in the verse And to those of Jewry We forbade every beast with hoof … to the end Q. 6146; and We did not wrong them by forbidding them that but they used to wrong themselves by committing acts of disobedience which necessarily bring about such consequences.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا۟ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
Summma inna Rabbaka lillazeena 'amilus sooo'a bijahaalatin summa taaboo mim ba'di zaaalika wa aslahoo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem
Then, indeed your Lord, to those who have done wrong out of ignorance and then repent after that and correct themselves - indeed, your Lord, thereafter, is Forgiving and Merciful.
پھر جن لوگوں نے نادانی سے برا کام کیا۔ پھر اس کے بعد توبہ کی اور نیکوکار ہوگئے تو تمہارا پروردگار (ان کو) توبہ کرنے اور نیکوکار ہوجانے کے بعد بخشنے والا اور ان پر رحمت کرنے والا ہے
Tafsir al-Jalalayn
Then indeed your Lord — to those who did evil associating others with God out of ignorance and then repented returned to God’s way after that and made amends in their actions — indeed your Lord after that that is after that ignorance or that repentance is Forgiving of them Merciful to them.
إِنَّ إِبْرَٰهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ ٱلْمُشْرِكِينَ
Inna Ibraaheema kaana ummatan qaanital lillaahi Haneefanw wa lam yakuminal mushrikeen
Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah.
بےشک ابراہیم (لوگوں کے) امام اور خدا کے فرمانبردار تھے۔ جو ایک طرف کے ہو رہے تھے اور مشرکوں میں سے نہ تھے
Tafsir al-Jalalayn
Truly Abraham was a community a leader imām a good example comprising in his character all the good traits obedient to God a hanīf inclining towards the upright religion and he was not of the idolaters;
شَاكِرًا لِّأَنْعُمِهِ ٱجْتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
Shaakiral li an'umih; ijtabaahu wa hadaahu ilaa Siraatim Muustaqeem
[He was] grateful for His favors. Allah chose him and guided him to a straight path.
اس کی نعمتوں کے شکرگزار تھے۔ خدا نے ان کو برگزیدہ کیا تھا اور (اپنی) سیدھی راہ پر چلایا تھا
Tafsir al-Jalalayn
grateful as he was for His graces He chose him elected him and guided him to a straight path.
وَءَاتَيْنَٰهُ فِى ٱلدُّنْيَا حَسَنَةً وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
Wa aatainaahu fid dunyaa hasanah; wa innahoo fil Aakhirati laminas saaliheen
And We gave him good in this world, and indeed, in the Hereafter he will be among the righteous.
اور ہم نے ان کو دنیا میں بھی خوبی دی تھی۔ اور وہ آخرت میں بھی نیک لوگوں میں ہوں گے
Tafsir al-Jalalayn
And We gave him herein is a shift to the first person plural from the third person in this world good which is handsome praise of him by members of all three religions and in the Hereafter he will indeed be among the righteous for whom there will be the highest degrees of reward.
ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ ٱتَّبِعْ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ
Summma awhainaa ilaika anit tabi' Millata Ibraaheema haneefaa; wa maa kaana minal mushrikeen
Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth; and he was not of those who associate with Allah.
پھر ہم نے تمہاری طرف وحی بھیجی کہ دین ابراہیم کی پیروی اختیار کرو جو ایک طرف کے ہو رہے تھے اور مشرکوں میں سے نہ تھے
Tafsir al-Jalalayn
Then We revealed to you O Muhammad (s) saying ‘Follow the creed the religion of Abraham a hanīf and he was not of the idolaters’ this remark is repeated in order to refute to the claim of the Jews and Christians that they follow his religion.
إِنَّمَا جُعِلَ ٱلسَّبْتُ عَلَى ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
Innnamaa ju'ilas Sabtu 'alal lazeenakhtalafoo feeh; wa inna Rabbaka la yahkumu bainahum Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon
The sabbath was only appointed for those who differed over it. And indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.
ہفتے کا دن تو ان ہی لوگوں کے لئے مقرر کیا گیا تھا۔ جنہوں نے اس میں اختلاف کیا۔ اور تمہارا پروردگار قیامت کے دن ان میں ان باتوں کا فیصلہ کردے گا جن میں وہ اختلاف کرتے تھے
Tafsir al-Jalalayn
The Sabbath was only prescribed in other words its consecration was made obligatory only for those who differed concerning it with their prophet — these were the Jews. They were commanded to devote themselves solely to worship on Friday but they said ‘We do not want it’ and chose Saturday; consequently thereon the observance of it was enforced strictly on them; and lo! your Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ with regard this matter of the Sabbath by rewarding the obedient and chastising the one who disobeyed by his violating its sanctity.
ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ وَجَٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
Ud'u ilaa sabeeli Rabbika bilhikmati walmaw 'izatil hasanati wa jaadilhum billatee hiya ahsan; inna Rabbaka huwa a'almu biman dalla 'an sabeelihee wa Huwa a'lamu bilmuhtadeen
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.
(اے پیغمبر) لوگوں کو دانش اور نیک نصیحت سے اپنے پروردگار کے رستے کی طرف بلاؤ۔ اور بہت ہی اچھے طریق سے ان سے مناظرہ کرو۔ جو اس کے رستے سے بھٹک گیا تمہارا پروردگار اسے بھی خوب جانتا ہے اور جو رستے پر چلنے والے ہیں ان سے بھی خوب واقف ہے
Tafsir al-Jalalayn
Call mankind O Muhammad (s) to the way of your Lord to His religion with wisdom with the Qur’ān and fair exhortation its the Qur’ān’s fair exhortations or with gentle words and dispute with them by way of that which that is by way of that manner of disputation which is best such as calling them to God by way of His signs and calling them to His definitive arguments. Truly your Lord knows best that is He is fully knowledgeable of those who stray from His way and He knows best those who are guided and will requite them — this was revealed before the command to fight them.
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا۟ بِمِثْلِ مَا عُوقِبْتُم بِهِۦ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّٰبِرِينَ
Wa in 'aaqabtum fa'aaqiboo bimisli maa 'ooqibtum bihee wa la'in sabartum lahuwa khairul lissaabireen
And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient.
اور اگر تم ان کو تکلیف دینی چاہو تو اتنی ہی دو جتنی تکلیف تم کو ان سے پہنچی۔ اور اگر صبر کرو تو وہ صبر کرنے والوں کے لیے بہت اچھا ہے
Tafsir al-Jalalayn
After Hamza b. ‘Abd al-Muttalib had been killed and mutilated and the Prophet s had seen him and said ‘Verily I will mutilate 70 of them for you’ the following was revealed And if you retaliate retaliate with the like of what you have been made to suffer; and yet if you endure patiently refraining from revenge verily that namely that enduring is better for the patient. Thus the Prophet s refrained from taking revenge and made atonement for his oath as reported by al-Bazzār.
وَٱصْبِرْ وَمَا صَبْرُكَ إِلَّا بِٱللَّهِ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِى ضَيْقٍ مِّمَّا يَمْكُرُونَ
Wasbir wa maa sabruka illaa billaah; wa laa tahzan 'alaihim wa laa taku fee daiqim mimmaa yamkuroon
And be patient, [O Muhammad], and your patience is not but through Allah. And do not grieve over them and do not be in distress over what they conspire.
اور صبر ہی کرو اور تمہارا صبر بھی خدا ہی کی مدد سے ہے اور ان کے بارے میں غم نہ کرو اور جو یہ بداندیشی کرتے ہیں اس سے تنگدل نہ ہو
Tafsir al-Jalalayn
So be patient and your patience is only by the help of God only by His assistance. And do not grieve for them that is for the disbelievers if they do not believe despite your eagerness that they believe nor be in distress because of that which they scheme in other words do not be concerned with their scheming for I God will make victorious over them.
إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَوا۟ وَّٱلَّذِينَ هُم مُّحْسِنُونَ
Innal laaha ma'al lazeenat taqaw wal lazeena hum muhsinoon
Indeed, Allah is with those who fear Him and those who are doers of good.
کچھ شک نہیں کہ جو پرہیزگار ہیں اور جو نیکوکار ہیں خدا ان کا مددگار ہے
Tafsir al-Jalalayn
Truly God is with those who fear falling into unbelief and committing acts of disobedience and those who are virtuous by way of obedience and patience granting them assistance and victory.