بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ طه
Taa-Haa
Ta, Ha.
طہٰ
Tafsir al-Jalalayn
Tā hā God knows best what He means by these letters.
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ
Maaa anzalnaa 'alaikal Qur-aana litashqaaa
We have not sent down to you the Qur'an that you be distressed
(اے محمدﷺ) ہم نے تم پر قرآن اس لئے نازل نہیں کیا کہ تم مشقت میں پڑ جاؤ
Tafsir al-Jalalayn
We have not revealed the Qur’ān to you O Muhammad (s) that you should be miserable that you should toil because of what you used to do after it was revealed to you in the way of long vigils performing night prayers; in other words so unburden your soul;
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ
Illaa tazkiratal limany yakshaa
But only as a reminder for those who fear [Allah] -
بلکہ اس شخص کو نصیحت دینے کے لئے (نازل کیا ہے) جو خوف رکھتا ہے
Tafsir al-Jalalayn
but We have revealed it only to remind therewith him who fears God;
تَنزِيلًا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَٰوَٰتِ ٱلْعُلَى
Tanzeelam mimman khalaqal arda was samaawaatil 'ulaa
A revelation from He who created the earth and highest heavens,
یہ اس (ذات برتر) کا اتارا ہوا ہے جس نے زمین اور اونچے اونچے آسمان بنائے
Tafsir al-Jalalayn
a revelation tanzīlan a substitution standing in place of the conjugated verb derived therefrom which renders it tanzīlan accusative from Him Who created the earth and the high heavens ‘ulā the plural of ‘ulyā similar in pattern to kubrā kubar ‘large’;
ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
Ar-Rahmaanu 'alal 'Arshis tawaa
The Most Merciful [who is] above the Throne established.
(یعنی خدائے) رحمٰن جس نےعرش پر قرار پکڑا
Tafsir al-Jalalayn
He is the Compassionate One presided upon the Throne al-‘arsh in the classical Arabic language denotes a king’s seat a presiding befitting of Him;
لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ
Lahoo maa fis samaawaati wa maa fil ardi wa maa bainahumaa wa maa tahtassaraa
To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.
جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے اور جو کچھ ان دونوں کے بیچ میں ہے اور جو کچھ (زمین کی) مٹی کے نیچے ہے سب اسی کا ہے
Tafsir al-Jalalayn
to Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them of creatures and whatever is beneath the soil al-tharā is moist earth meaning whatever is beneath the seven earths since these lie beneath it.
وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى
Wa in tajhar bilqawli fainnahoo ya'lamus sirra wa akhfaa
And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden.
اور اگر تم پکار کر بات کہو تو وہ تو چھپے بھید اور نہایت پوشیدہ بات تک کو جانتا ہے
Tafsir al-Jalalayn
And should you be loud in your speech in remembrance of God or supplication then God has no need for this to be spoken loud then indeed He knows the secret and that which is yet more hidden than that secret namely that which the soul whispers to itself and that which occurs to the mind but which you do not speak of to anyone so do not strain yourself to be loud in your speech.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ
Allaahu laaa ilasha illaa Huwa lahul Asmaaa'ul Husnaa
Allah - there is no deity except Him. To Him belong the best names.
(وہ معبود برحق ہے کہ) اس کے سوا کوئی معبود نہیں ہے۔ اس کے (سب) نام اچھے ہیں
Tafsir al-Jalalayn
God — there is no god save Him. To Him belong the Most Beautiful Names the ninety nine Names cited in the hadīth al-husnā is the feminine form of al-ahsan ‘the best’.
وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ
Wa hal ataaka hadeesu Moosa
And has the story of Moses reached you? -
اور کیا تمہیں موسیٰ (کے حال) کی خبر ملی ہے
Tafsir al-Jalalayn
Has the story of Moses — indeed it has — come to you?
إِذْ رَءَا نَارًا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًى
Iz ra aa naaran faqaala li alhlihim kusooo inneee aanastu naaral la'alleee aateekum minhaa biqabasin aw ajidu 'alan naari hudaa
When he saw a fire and said to his family, "Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance."
جب انہوں نے آگ دیکھی تو اپنے گھر والوں سے کہا کہ تم (یہاں) ٹھہرو میں نے آگ دیکھی ہے (میں وہاں جاتا ہوں) شاید اس میں سے میں تمہارے پاس انگاری لاؤں یا آگ (کے مقام) کا رستہ معلوم کرسکوں
Tafsir al-Jalalayn
When he caught sight of a fire and said to his family namely to his wife ‘Wait here! — this was when he was leaving Midian heading for Egypt — Indeed I see a fire in the distance. Perhaps I can bring you a brand from it bring you a burning wick or a torch or find at the fire some guidance’ that is someone to guide me by showing me the proper route — for he had lost it in the darkness of the night. He Moses said ‘perhaps’ la‘alla because he could not be certain of fulfilling his promise.
فَلَمَّآ أَتَىٰهَا نُودِىَ يَٰمُوسَىٰٓ
Falammaaa ataahaa noodiya yaa Moosaa
And when he came to it, he was called, "O Moses,
جب وہاں پہنچے تو آواز آئی کہ موسیٰ
Tafsir al-Jalalayn
And when he reached it — it was a boxthorn — he was called by name ‘O Moses!
إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى
Inneee Ana Rabbuka fakhla' na'laika innaka bilwaadil muqaddasi Tuwaa
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.
میں تو تمہارا پروردگار ہوں تو اپنی جوتیاں اتار دو۔ تم (یہاں) پاک میدان (یعنی) طویٰ میں ہو
Tafsir al-Jalalayn
Indeed read as innī if one understands nūdiya ‘he was called’ as meaning qīla ‘it was said’; or read it as annī because of an implied prefixed bā’ I am anā reiterates the first person indicator yā’ of innī used by the direct speaker your Lord. So take off your sandals for lo! you are in the holy meaning either the pure or the blessed valley of Tuwā this is either a substitution or an explicative supplement; read Tuwan with nunation or Tuwā without it is considered declinable on account of it being a location; but alternatively considered indeclinable if taken as considered a feminine proper noun denoting a place name.
وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ
Wa anakhtartuka fastami' limaa yoohaa
And I have chosen you, so listen to what is revealed [to you].
اور میں نے تم کو انتخاب کرلیا ہے تو جو حکم دیا جائے اسے سنو
Tafsir al-Jalalayn
And I Myself have chosen you from among all of your people so listen to what is being revealed to you from Me.
إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ
Innaneee Anal laahu laaa ilaaha illaa Ana fa'budnee wa aqimis-salaata lizikree
Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.
بےشک میں ہی خدا ہوں۔ میرے سوا کوئی معبود نہیں تو میری عبادت کرو اور میری یاد کے لئے نماز پڑھا کرو
Tafsir al-Jalalayn
Verily I am God — there is no god except Me. So worship Me and establish prayer for to make remembrance of Me in it.
إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا تَسْعَىٰ
Innas Saa'ata aatiyatun akaadu ukhfeehaa litujzaa kullu nafsim bimaa tas'aa
Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives.
قیامت یقیناً آنے والی ہے۔ میں چاہتا ہوں کہ اس (کے وقت) کو پوشیدہ رکھوں تاکہ ہر شخص جو کوشش کرے اس کا بدلا پائے
Tafsir al-Jalalayn
The Hour is assuredly coming. But I will to keep it hidden from mankind — and its nearness in time will manifest itself to them through its signs — so that every soul may be requited thereupon for what it strives for of good or evil.
فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرْدَىٰ
Falaa yasuddannnaka 'anhaa mal laa yu'minu bihaa wattaba'a hawaahu fatardaa
So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish.
تو جو شخص اس پر ایمان نہیں رکھتا اور اپنی خواہش کے پیچھے چلتا ہے (کہیں) تم کو اس (کے یقین) سے روک نہ دے تو (اس صورت میں) تم ہلاک ہوجاؤ
Tafsir al-Jalalayn
So do not let him bar you distract you from it that is from believing in it who believes not in it but follows his own whim in denying the truth of it lest you perish that is lest you be ruined if you are barred from remembering it.
وَمَا تِلْكَ بِيَمِينِكَ يَٰمُوسَىٰ
Wa maa tilka bi yamee nika yaa Moosaa
And what is that in your right hand, O Moses?"
اور موسی یہ تمہارے داہنے ہاتھ میں کیا ہے
Tafsir al-Jalalayn
And what is that that happens to be in your right hand O Moses?’ the interrogative is meant as an affirmative but it is expressed as an interrogative in order that the miracle to be manifested in it be shown as consequent upon it.
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ
Qaala hiya 'asaaya atawakka'u alaihaa wa ahushshu bihaa 'alaa ghanamee wa liya feehaa ma aaribu ukhraa
He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses."
انہوں نے کہا یہ میری لاٹھی ہے۔ اس پر میں سہارا لگاتا ہوں اور اس سے اپنی بکریوں کے لئے پتے جھاڑتا ہوں اور اس میں میرے لئے اور بھی کئی فائدے ہیں
Tafsir al-Jalalayn
He said ‘It is my staff. I lean I support myself upon it when I leap across something or walk and I beat down leaves I strike the leaves on trees with it so that they fall for my sheep which then consume them; and I have uses for it ma’ārib ‘uses’ is the plural of ma’ruba with the rā’ taking any one of the three vowels sc. ma’ruba ma’raba or ma’riba meaning ‘needs’ in other ways such as using it to carry food supplies and waterskins as well as to drive away undesirable animals. He Moses gives an extensive response to indicate his many needs for it.
قَالَ أَلْقِهَا يَٰمُوسَىٰ
Qaala alqihaa yaa Moosaa
[Allah] said, "Throw it down, O Moses."
فرمایا کہ موسیٰ اسے ڈال دو
Tafsir al-Jalalayn
He said ‘Cast it down O Moses!’
فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَىٰ
Fa-alqaahaa fa -izaa hiya haiyatun tas'aa
So he threw it down, and thereupon it was a snake, moving swiftly.
تو انہوں نے اس کو ڈال دیا اور وہ ناگہاں سانپ بن کر دوڑنے لگا
Tafsir al-Jalalayn
And he cast it down and lo! it was a serpent a giant snake moving swiftly moving about on its belly swiftly with the speed of a small snake — which is called al-jānn and which is also used to refer to this serpent in another verse Q. 2710; Q. 2831.
قَالَ خُذْهَا وَلَا تَخَفْ سَنُعِيدُهَا سِيرَتَهَا ٱلْأُولَىٰ
Qaala khuzhaa wa laa ta khaf sanu'eeduhaa seeratahal oolaa
[Allah] said, "Seize it and fear not; We will return it to its former condition.
خدا نے فرمایا کہ اسے پکڑ لو اور ڈرنا مت۔ ہم اس کو ابھی اس کی پہلی حالت پر لوٹا دیں گے
Tafsir al-Jalalayn
He said ‘Take hold of it and do not fear it. We will restore it to its former state sīratahā in the accusative because the genitive-operating preposition has been removed. And so he placed his hand in its mouth and it became a staff once again; and it became clear that the place into which he put his hand was the place where it the staff is held between its two prongs. Moses was shown this miracle lest he be terrified when it turns into a snake in the presence of Pharaoh.
وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ
Wadmum yadaka ilaa janaahika takhruj baidaaa'a min ghairi sooo'in Aayatan ukhraa
And draw in your hand to your side; it will come out white without disease - another sign,
اور اپنا ہاتھ اپنی بغل سے لگالو وہ کسی عیب (وبیماری) کے بغیر سفید (چمکتا دمکتا) نکلے گا۔ (یہ) دوسری نشانی (ہے)
Tafsir al-Jalalayn
And thrust your hand the right one meaning the palm into your flank — that is your left side below the arm into the armpit and then take it out — it will emerge white in contrast to the skin-colour that it was without any fault that is without any sign of leprosy radiating like the rays of the sun blinding to the eyes of onlookers. That is yet another sign āyatan ukhrā this together with baydā’a ‘white’ constitute two circumstantial qualifiers referring to the subject of the verb takhruj ‘it will emerge’.
لِنُرِيَكَ مِنْ ءَايَٰتِنَا ٱلْكُبْرَى
Linuriyaka min Aayaatinal Kubra
That We may show you [some] of Our greater signs.
تاکہ ہم تمہیں اپنے نشانات عظیم دکھائیں
Tafsir al-Jalalayn
That We may show you thereby when you do this as described above in order to manifest it of Our greatest signs the sign that is the greatest proof of the truth of your Mission from God and should he want it to be restored to its former state he would thrust it into his armpit as has been mentioned and then bring it out.
ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ
Izhab ilaa Fir'awna innahoo taghaa
Go to Pharaoh. Indeed, he has transgressed."
تم فرعون کے پاس جاؤ (کہ) وہ سرکش ہو رہا ہے
Tafsir al-Jalalayn
Go as a messenger from God to Pharaoh and to those with him. He has indeed transgressed’ he has exceeded the usual limits in his disbelief by claiming to be a god.
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى
Qaala Rabbish rah lee sadree
[Moses] said, "My Lord, expand for me my breast [with assurance]
کہا میرے پروردگار (اس کام کے لئے) میرا سینہ کھول دے
Tafsir al-Jalalayn
He said ‘My Lord expand my breast for me expand it so that it may accommodate the weight of the Divine Message.
وَيَسِّرْ لِىٓ أَمْرِى
Wa yassir leee amree
And ease for me my task
اور میرا کام آسان کردے
Tafsir al-Jalalayn
And make easy facilitate for me my affair that I may deliver it.
وَٱحْلُلْ عُقْدَةً مِّن لِّسَانِى
Wahlul 'uqdatam milli saanee
And untie the knot from my tongue
اور میری زبان کی گرہ کھول دے
Tafsir al-Jalalayn
And undo the knot upon my tongue — the result of his having been burnt by a live coal which he had placed accidentally in his mouth as a child;
يَفْقَهُوا۟ قَوْلِى
Yafqahoo qawlee
That they may understand my speech.
تاکہ وہ بات سمجھ لیں
Tafsir al-Jalalayn
so that they may understand what I shall say when I am delivering the Message.
وَٱجْعَل لِّى وَزِيرًا مِّنْ أَهْلِى
Waj'al lee wazeeram min ahlee
And appoint for me a minister from my family -
اور میرے گھر والوں میں سے (ایک کو) میرا وزیر (یعنی مددگار) مقرر فرما
Tafsir al-Jalalayn
And appoint for me a minister an assistant for that task from my family
هَٰرُونَ أَخِى
Haaroona akhee
Aaron, my brother.
(یعنی) میرے بھائی ہارون کو
Tafsir al-Jalalayn
Aaron Hārūna constitutes the second object my brother akhī an explicative supplement.
ٱشْدُدْ بِهِۦٓ أَزْرِى
Ushdud biheee azree
Increase through him my strength
اس سے میری قوت کو مضبوط فرما
Tafsir al-Jalalayn
Confirm through him my strength my courage;
وَأَشْرِكْهُ فِىٓ أَمْرِى
Wa ashrik hu feee amree
And let him share my task
اور اسے میرے کام میں شریک کر
Tafsir al-Jalalayn
and let him share in my affair namely in the delivery of the Message both verbs ushdud ‘confirm’ and ashrikhu ‘let him share’ are in the imperative and in the apocopated imperfect tense constituting the response to the request of Moses.
كَىْ نُسَبِّحَكَ كَثِيرًا
Kai nusabbihaka kaseeraa
That we may exalt You much
تاکہ ہم تیری بہت سی تسبیح کریں
Tafsir al-Jalalayn
So that we may glorify You by making glorifications over and over again
وَنَذْكُرَكَ كَثِيرًا
Wa nazkuraka kaseeraa
And remember You much.
اور تجھے کثرت سے یاد کریں
Tafsir al-Jalalayn
and remember You by making remembrance over and over again.
إِنَّكَ كُنتَ بِنَا بَصِيرًا
Innaka kunta binaa baseeraa
Indeed, You are of us ever Seeing."
تو ہم کو (ہر حال میں) دیکھ رہا ہے
Tafsir al-Jalalayn
Indeed You are ever Seeing of us’ ever Knowing having been gracious to us by way of appointing us to deliver the Message.
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَٰمُوسَىٰ
Qaala qad ooteeta su'laka yaa Moosaa
[Allah] said, "You have been granted your request, O Moses.
فرمایا موسیٰ تمہاری دعا قبول کی گئی
Tafsir al-Jalalayn
He said ‘You have been granted your request O Moses! as a favour from Us to you.
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰٓ
Wa laqad manannaa 'alaika marratan ukhraaa
And We had already conferred favor upon you another time,
اور ہم نے تم پر ایک بار اور بھی احسان کیا تھا
Tafsir al-Jalalayn
And certainly We have done you a favour already another time
إِذْ أَوْحَيْنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ
Iz awhainaaa ilaaa ummika maa yoohaaa
When We inspired to your mother what We inspired,
جب ہم نے تمہاری والدہ کو الہام کیا تھا جو تمہیں بتایا جاتا ہے
Tafsir al-Jalalayn
when idh for explanation of that favour We revealed to your mother either in her sleep or by way of inspiration — when she gave birth to you and feared that Pharaoh would have you slain for being one of the newborn of the Children of Israel — that which was revealed regarding your affair this mā yūhā ‘that which was revealed’ is substituted by what follows an iqdhifīhi …
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُۥ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ
Aniqzifeehi fit Taabooti faqzifeehi fil yammi fal yul qihil yammu bis saahili yaakhuzhu 'aduwwul lee wa 'aduwwul lah; wa alqaitu 'alaika mahabbatam minnee wa litusna'a 'alaa 'ainee
[Saying], 'Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you love from Me that you would be brought up under My eye.
(وہ یہ تھا) کہ اسے (یعنی موسیٰ کو) صندوق میں رکھو پھر اس (صندوق) کو دریا میں ڈال دو تو دریا اسے کنارے پر ڈال دے گا (اور) میرا اور اس کا دشمن اسے اٹھا لے گا۔ اور (موسیٰ) میں نے تم پر اپنی طرف سے محبت ڈال دی ہے (اس لئے کہ تم پر مہربانی کی جائے) اور اس لئے کہ تم میرے سامنے پرورش پاؤ
Tafsir al-Jalalayn
“Cast him place him in the ark then cast him while in the ark into the river into the flow of the Nile and then the river shall throw him up onto the shore that is its bank the imperative here fa’l-yulqihi ‘let it throw him’ functions as a predicate; there an enemy of Mine and an enemy of his namely Pharaoh shall take him”. And after he took you I cast upon you love from Me that you may be loved by people; and indeed Pharaoh and all who saw you loved you; and that you might be reared under My eyes be nurtured under My guardianship and My protection of you.
إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ فَرَجَعْنَٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّٰكَ فُتُونًا فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَٰمُوسَىٰ
Iz tamsheee ukhtuka fataqoolu hal adullukum 'alaa mai yakfuluhoo faraja 'naaka ilaaa ummika kai taqarra 'ainuhaa wa laa tahzan; wa qatalta nafsan fanajjainaaka minal ghammi wa fatannaaka futoonaa; falabista sineena feee ahli Madyana summa ji'ta 'alaa qadariny yaa Moosa
[And We favored you] when your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a [severe] trial. And you remained [some] years among the people of Madyan. Then you came [here] at the decreed time, O Moses.
جب تمہاری بہن (فرعون کے ہاں) گئی اور کہنے لگی کہ میں تمہیں ایسا شخص بتاؤں جو اس کو پالے۔ تو (اس طریق سے) ہم نے تم کو تمہاری ماں کے پاس پہنچا دیا تاکہ ان کی آنکھیں ٹھنڈی ہوں اور وہ رنج نہ کریں۔ اور تم نے ایک شخص کو مار ڈالا تو ہم نے تم کو غم سے مخلصی دی اور ہم نے تمہاری (کئی بار) آزمائش کی۔ پھر تم کئی سال اہل مدین میں ٹھہرے رہے۔ پھر اے موسیٰ تم (قابلیت رسالت کے) اندازے پر آ پہنچے
Tafsir al-Jalalayn
When idh for explanation your sister Maryam walked up to obtain news of you for they had brought wet nurses for you but you would not take to the breast of any of them and she then said “Shall I show you someone who will take care of him?”. Her offer was accepted and so she brought them his mother and he took to her breasts. Thus We restored you to your mother that her eyes might rejoice in seeing you again and not grieve at that point anymore. Then you slew a soul namely the Copt in Egypt — and you became distressed for having slain him because of how Pharaoh would react; whereupon We delivered you from great distress and We tried you with various ordeals We tested you by landing you in some other ordeal and again delivered you from it. Then you stayed for several years ten years among the people of Midian after you had reached it having left Egypt staying with the prophet Shu‘ayb and marrying his daughter. Then you came hither as ordained in My knowledge with the Message that you will deliver — and this was when you were forty years old O Moses!
وَٱصْطَنَعْتُكَ لِنَفْسِى
Wastana' tuka linafsee
And I produced you for Myself.
اور میں نے تم کو اپنے (کام کے) لئے بنایا ہے
Tafsir al-Jalalayn
And I chose you for Myself to deliver the Message.
ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَٰتِى وَلَا تَنِيَا فِى ذِكْرِى
Izhab anta wa akhooka bi Aayaatee wa laa taniyaa fee zikree
Go, you and your brother, with My signs and do not slacken in My remembrance.
تو تم اور تمہارا بھائی دونوں ہماری نشانیاں لے کر جاؤ اور میری یاد میں سستی نہ کرنا
Tafsir al-Jalalayn
Go you and your brother to the people with My nine signs and do not flag be remiss in remembrance of Me by uttering glorifications and otherwise.
ٱذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ
Izhabaaa ilaa Fir'awna innahoo taghaa
Go, both of you, to Pharaoh. Indeed, he has transgressed.
دونوں فرعون کے پاس جاؤ وہ سرکش ہو رہا ہے
Tafsir al-Jalalayn
Go the two of you to Pharaoh. Truly he has transgressed the bounds in claiming to be the Lord.
فَقُولَا لَهُۥ قَوْلًا لَّيِّنًا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ
Faqoolaa lahoo qawlal laiyinal la allahoo yatazakkkaru 'aw yakhshaa
And speak to him with gentle speech that perhaps he may be reminded or fear [Allah]."
اور اس سے نرمی سے بات کرنا شاید وہ غور کرے یا ڈر جائے
Tafsir al-Jalalayn
And speak to him gentle words for him to renounce such claims that perhaps he may be mindful be admonished or fear’ God and so repent — the ‘hope’ for Pharaoh’s repentance is expressed from their perspective for God knows that he was not going to repent.
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ
Qaalaa Rabbanaaa innanaa nakhaafu ai yafruta 'alainaaa aw ai yatghaa
They said, "Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress."
دونوں کہنے لگے کہ ہمارے پروردگار ہمیں خوف ہے کہ ہم پر تعدی کرنے لگے یا زیادہ سرکش ہوجائے
Tafsir al-Jalalayn
The two of them said ‘Our Lord We truly fear that he may forestall us that is by hastening to punish us or become tyrannical’ against us that is be high-handed with us.
قَالَ لَا تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰ
Qaala laa takhaafaaa innanee ma'akumaa asma'u wa araa
[Allah] said, "Fear not. Indeed, I am with you both; I hear and I see.
خدا نے فرمایا کہ ڈرو مت میں تمہارے ساتھ ہوں (اور) سنتا اور دیکھتا ہوں
Tafsir al-Jalalayn
He said ‘Do not fear for I shall be with the two of you by providing you with My assistance hearing what he says and seeing what he does.
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَٰكَ بِـَٔايَةٍ مِّن رَّبِّكَ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ
Faatiyaahu faqoolaaa innaa Rasoolaa Rabbika fa arsil ma'anaa Banee Israaa'eela wa laa tu'azzibhum qad ji'naaka bi Aayatim mir Rabbika wassa laamu 'alaa manit taba'al hudaa
So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace will be upon he who follows the guidance.
(اچھا) تو اس کے پاس جاؤ اور کہو کہ ہم آپ کے پروردگار کے بھیجے ہوئے ہیں تو بنی اسرائیل کو ہمارے ساتھ جانے کی اجازت دیجیئے۔ اور انہیں عذاب نہ کیجیئے۔ ہم آپ کے پاس آپ کے پروردگار کی طرف سے نشانی لے کر آئے ہیں۔ اور جو ہدایت کی بات مانے اس کو سلامتی ہو
Tafsir al-Jalalayn
So go to him and say “Truly we are two messengers of your Lord so let the Children of Israel go with us to Syria and do not continue to chastise them in other words release them from your exploitation of them in those oppressive works of yours such as digging construction and the lifting of heavy objects. We have verily brought you a sign a definitive argument from your Lord as proof of our truthfulness in delivering the Message; and may peace be upon him who follows right guidance that is to say may he be secure from God’s chastisement.
إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
Innaa qad oohiya ilainaaa annnal 'azaaba 'alaa man kaz zaba wa tawalla
Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.' "
ہماری طرف یہ وحی آئی ہے کہ جو جھٹلائے اور منہ پھیرے اس کے لئے عذاب (تیار) ہے
Tafsir al-Jalalayn
Indeed it has been revealed to us that the chastisement shall befall him who denies the truth of what we have brought and turns away” ’ and who rejects it. And so they came to him and said to him all of what has been mentioned.
قَالَ فَمَن رَّبُّكُمَا يَٰمُوسَىٰ
Qaala famar Rabbu kumaa yaa Moosa
[Pharaoh] said, "So who is the Lord of you two, O Moses?"
(غرض موسیٰ اور ہارون فرعون کے پاس گئے) اس نے کہا کہ موسیٰ تمہارا پروردگار کون ہے؟
Tafsir al-Jalalayn
He said ‘So who is your Lord O Moses?’ — he Pharaoh restricted this question to him Moses because between him and Aaron he is the principal bearer of God’s Message and also because of his Pharaoh’s having pampered him while he was being reared as a child.
قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ
Qaala Rabbunal lazeee a'taa kulla shai'in khalqahoo summa hadaa
He said, "Our Lord is He who gave each thing its form and then guided [it]."
کہا کہ ہمارا پروردگار وہ ہے جس نے ہر چیز کو اس کی شکل وصورت بخشی پھر راہ دکھائی
Tafsir al-Jalalayn
He said ‘Our Lord is He Who gave to everything in creation its peculiar nature through which it is distinguished from another thing and then guided it’ the animal among them to its source of food drink and procreation and in other ways.
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ
Qaala famaa baalul quroonil oolaa
[Pharaoh] said, "Then what is the case of the former generations?"
کہا تو پہلی جماعتوں کا کیا حال؟
Tafsir al-Jalalayn
He Pharaoh said ‘So what of the status of the generations the communities of old?’ such as the people of Noah Hūd Lot and Sālih with regard to their having worshipped graven images.
قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَٰبٍ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى
Qaala 'ilmuhaa 'inda Rabee fee kitaab, laa yadillu Rabbee wa laa yansaa
[Moses] said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."
کہا کہ ان کا علم میرے پروردگار کو ہے (جو) کتاب میں (لکھا ہوا ہے) ۔ میرا پروردگار نہ چوکتا ہے نہ بھولتا ہے
Tafsir al-Jalalayn
Said he Moses ‘The knowledge thereof that is the knowledge of their otherworldly status is preserved with my Lord in a Book namely the Preserved Tablet al-lawh al-mahfūz and He shall requite them in accordance with it on the Day of Resurrection. My Lord does not err He is never absent from anything nor does He my Lord forget anything.
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًا مِّن نَّبَاتٍ شَتَّىٰ
Allazee ja'ala lakumul arda mahdanw wa salaka lakum feehaa subulanw wa anzala minas samaaa'i maaa'an fa akhrajnaa biheee azwaajam min nabaatin shatta
[It is He] who has made for you the earth as a bed [spread out] and inserted therein for you roadways and sent down from the sky, rain and produced thereby categories of various plants.
وہ (وہی تو ہے) جس نے تم لوگوں کے لئے زمین کو فرش بنایا اور اس میں تمہارے لئے رستے جاری کئے اور آسمان سے پانی برسایا۔ پھر اس سے انواع واقسام کی مختلف روئیدگیاں پیدا کیں
Tafsir al-Jalalayn
He is the One Who made for you as well as for all creatures the earth a cradle a bed and threaded facilitated for you therein ways roads and sent down from the heaven water rain. God exalted be He says as a complement to Moses’s description of Him and as an address to the people of Mecca and therewith We brought forth various kinds species of plants shattā ‘various’ adjectivally qualifies azwājan ‘kinds’ in other words plants of different colours flavours and different in other ways shattā is the plural of shatīt similar in pattern to marīd plural mardā as may be used in a phrase like shatta al-amr ‘the affair has become divided’.
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَٰمَكُمْ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّأُو۟لِى ٱلنُّهَىٰ
Kuloo war'aw an'aamakum; inna fee zaalika la Aayaatil li ulin nuhaa
Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.
کہ (خود بھی) کھاؤ اور اپنے چارپایوں کو بھی چراؤ۔ بےشک ان (باتوں) میں عقل والوں کے لئے (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
Eat thereof and pasture your cattle therein an‘ām ‘cattle’ is the plural of na‘am which are camels cows and sheep; one says ra‘atu’l-an‘āmu ‘the cattle grazed’ or ra‘aytuhā ‘I grazed them’; the imperative here is meant as a permissive and a reminder of God’s grace the sentence being a circumstantial qualifier referring to the subject of the verb akhrajnā ‘We brought forth’ in other words what is meant is ‘We brought forth the plants permitting you to eat thereof and to graze your cattle thereon’. In that which is mentioned here there are indeed signs indeed lessons for people of sense possessors of intellect al-nuhā the plural of nuhya similar in pattern to ghurfa plural ghuraf. The intellect is called by this term nuhya because it shows a person the sense to refrain from committing vile deeds.
مِنْهَا خَلَقْنَٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
Minhaa khalaqnaakum wa feehaa nu'eedukum wa minhaa nukhrijukum taaratan ukhraa
From the earth We created you, and into it We will return you, and from it We will extract you another time.
اسی (زمین) سے ہم تم کو پیدا کیا اور اسی میں تمہیں لوٹائیں گے اور اسی سے دوسری دفعہ نکالیں گے
Tafsir al-Jalalayn
From it that is from the earth We created you by creating your father Adam from it and into it We shall restore you when you are interred after death and from it We shall bring you forth at the Resurrection a second time’ in the same way that We brought you forth from it when We initiated your creation.
وَلَقَدْ أَرَيْنَٰهُ ءَايَٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
Wa laqad arainaahu Aayaatinaa kullahaa fakaz zaba wa abaa
And We certainly showed Pharaoh Our signs - all of them - but he denied and refused.
اور ہم نے فرعون کو اپنی سب نشانیاں دکھائیں مگر وہ تکذیب وانکار ہی کرتا رہا
Tafsir al-Jalalayn
And verily We showed him that is We made Pharaoh see all Our signs all nine but he denied them and claimed that they were the result of sorcery and refused to affirm the Oneness of God exalted be He.
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَٰمُوسَىٰ
Qaala aji'tanaa litukhri janaa min ardinaa bisihrika yaa Moosa
He said, "Have you come to us to drive us out of our land with your magic, O Moses?
کہنے لگا کہ موسیٰ تم ہمارے پاس اس لئے آئے ہو کہ اپنے جادو (کے زور) سے ہمیں ہمارے ملک سے نکال دو
Tafsir al-Jalalayn
He said ‘Have you come to us so that you may expel us from our land Egypt and so that kingship over it may be yours by your sorcery O Moses?
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًا سُوًى
Falanaatiyannaka bisihrim mislihee faj'al bainanaa wa bainaka maw'idal laa nukhlifuhoo nahnu wa laaa anta makaanan suwaa
Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned."
تو ہم بھی تمہارے مقابل ایسا ہی جادو لائیں گے تو ہمارے اور اپنے درمیان ایک وقت مقرر کر لو کہ نہ تو ہم اس کے خلاف کریں اور نہ تم (اور یہ مقابلہ) ایک ہموار میدان میں (ہوگا)
Tafsir al-Jalalayn
Yet We too shall produce for you a sorcery like it one which will counter it. So fix a tryst between us and you for that purpose a tryst which neither we nor you shall fail to keep at a place makānan is in the accusative because the genitive-operator preposition fī ‘at’ has been removed of equal distance read siwān or suwān in other words in the middle equidistant for a person coming from either side.
قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًى
Qaala maw'idukum yawmuz zeenati wa ai yuhsharan naasu duhaa
[Moses] said, "Your appointment is on the day of the festival when the people assemble at mid-morning."
موسیٰ نے کہا آپ کے لئے (مقابلے کا) دن نو روز (مقرر کیا جاتا ہے) اور یہ کہ لوگ اس دن چاشت کے وقت اکھٹے ہوجائیں
Tafsir al-Jalalayn
Said he Moses ‘Your tryst shall be the Day of Adornment — a festive day of theirs on which they adorn themselves and the public assemble — and let the people assemble let the inhabitants of Egypt gather at forenoon’ the time for this tryst to observe what will transpire.
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُۥ ثُمَّ أَتَىٰ
Fatawallaa Fir'awnu fajjama'a kaidahoo summa ataa
So Pharaoh went away, put together his plan, and then came [to Moses].
تو فرعون لوٹ گیا اور اپنے سامان جمع کرکے پھر آیا
Tafsir al-Jalalayn
Then Pharaoh withdrew retreated and summoned up his guile that is to say those human elements of his guile from among the sorcerers and then came with them to the tryst.
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ
Qaala lahum Moosaa wailakum laa taftaroo 'alal laahi kaziban fa yus hitakum bi 'azaab, wa qad khaaba manif taraa
Moses said to the magicians summoned by Pharaoh, "Woe to you! Do not invent a lie against Allah or He will exterminate you with a punishment; and he has failed who invents [such falsehood]."
موسیٰ نے ان (جادوگروں) سے کہا کہ ہائے تمہاری کمبختی۔ خدا پر جھوٹ افتراء نہ کرو کہ وہ تمہیں عذاب سے فنا کردے گا اور جس نے افتراء کیا وہ نامراد رہا
Tafsir al-Jalalayn
Moses said to them — and there were 72 of them each with a rope and a staff in his hand — ‘Woe to you! meaning may God make you liable to woe. Do not invent a lie against God by ascribing partners to Him lest He annihilate you read fa-yushitakum or fa-yashatakum by some chastisement from Him. For verily he who invents lies against God fails’ he is the loser.
فَتَنَٰزَعُوٓا۟ أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَىٰ
Fatanaaza'ooo amrahum bainahum wa asarrun najwaa
So they disputed over their affair among themselves and concealed their private conversation.
تو وہ باہم اپنے معاملے میں جھگڑانے اور چپکے چپکے سرگوشی کرنے لگے
Tafsir al-Jalalayn
So they disputed their matter among themselves regarding Moses and his brother and kept secret their private counsel that is their conversation regarding the two
قَالُوٓا۟ إِنْ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَىٰ
Qaalooo in haaazaani lasaahiraani yureedaani ai yukhrijaakum min ardikum bisihrihimaa wa yazhabaa bitareeqatikumul muslaa
They said, "Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way.
کہنے لگے یہ دونوں جادوگر ہیں چاہتے ہیں کہ اپنے جادو (کے زور) سے تم کو تمہارے ملک سے نکل دیں اور تمہارے شائستہ مذہب کو نابود کردیں
Tafsir al-Jalalayn
They said to each other ‘These two men hādhān this form concords with the forms used by those grammarians who use the alif ending for all three cases of the dual person; Abū ‘Amr has the variant reading hādhayn are indeed sorcerers who intend to expel you from your land by their sorcery and do away with your excellent traditions muthlā the feminine form of amthal meaning ‘the noblest’ in other words they will do away with the loyalty of the noblemen among you because these latter will prefer the two of them Moses and Aaron on account of their triumph.
فَأَجْمِعُوا۟ كَيْدَكُمْ ثُمَّ ٱئْتُوا۟ صَفًّا وَقَدْ أَفْلَحَ ٱلْيَوْمَ مَنِ ٱسْتَعْلَىٰ
Fa ajmi'oo kaidakum summma'too saffaa; wa qad aflahal yawma manis ta'laa
So resolve upon your plan and then come [forward] in line. And he has succeeded today who overcomes."
تو تم (جادو کا) سامان اکھٹا کرلو اور پھر قطار باندھ کر آؤ۔ آج جو غالب رہا وہی کامیاب ہوا
Tafsir al-Jalalayn
So summon up your guile in the way of sorcery read fa’jma‘ū from the first form jama‘a meaning ‘he gathered’ or read fa-ajmi‘ū from the fourth form ajma‘a meaning ‘he resolved to do something’ and come in battle-line saffan a circumstantial qualifier meaning ‘standing in rows’. For truly he who is uppermost he who triumphs this day shall be the victor!’
قَالُوا۟ يَٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ
Qaaloo yaa Moosaaa immaaa an tulqiya wa immaaa an nakoona awala man alqaa
They said, "O Moses, either you throw or we will be the first to throw."
بولے کہ موسیٰ یا تم (اپنی چیز) ڈالو یا ہم (اپنی چیزیں) پہلے ڈالتے ہیں
Tafsir al-Jalalayn
They said ‘O Moses you choose either cast your staff first or we shall be the first to cast’ their staff.
قَالَ بَلْ أَلْقُوا۟ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
Qaala bal alqoo fa izaa hibaaluhum wa 'isiyyuhum yuhaiyalu ilaihi min sihrihim annahaa tas'aa
He said, "Rather, you throw." And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].
موسیٰ نے کہا نہیں تم ہی ڈالو۔ (جب انہوں نے چیزیں ڈالیں) تو ناگہاں ان کی رسیاں اور لاٹھیاں موسی کے خیال میں ایسی آنے لگیں کہ وہ (میدان) میں ادھر اُدھر دوڑ رہی ہیں
Tafsir al-Jalalayn
He said ‘Nay you cast!’ and so they cast and lo! their ropes and their staffs ‘isiyyihim derives from ‘isūwwun but the two wāw letters have been changed into two yā’ letters with the kasra vowelling applied to both the ‘ayn and the sād appeared to him by the effect of their sorcery as though they were snakes gliding swiftly on their bellies.
فَأَوْجَسَ فِى نَفْسِهِۦ خِيفَةً مُّوسَىٰ
Fa awjasa fee nafsihee kheefatam Moosa
And he sensed within himself apprehension, did Moses.
(اُس وقت) موسیٰ نے اپنے دل میں خوف معلوم کیا
Tafsir al-Jalalayn
And Moses sensed fear within himself that is to say he feared that if the effect of their sorcery was of the same kind as his miracle he would become suspect in people’s minds and they would not believe in him.
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ ٱلْأَعْلَىٰ
Qulnaa laa takhaf innaka antal a'laa
Allah said, "Fear not. Indeed, it is you who are superior.
ہم نے کہا خوف نہ کرو بلاشبہ تم ہی غالب ہو
Tafsir al-Jalalayn
We said to him ‘Do not be afraid! Indeed you shall have the upper hand over them by triumphing.
وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُوٓا۟ إِنَّمَا صَنَعُوا۟ كَيْدُ سَٰحِرٍ وَلَا يُفْلِحُ ٱلسَّاحِرُ حَيْثُ أَتَىٰ
Wa alqi maa fee yamee nika talqaf maa sana'oo; innamaa sana'oo kaidu saahir; wa laa yuflihus saahiru haisu ataa
And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is."
اور جو چیز (یعنی لاٹھی) تمہارے داہنے ہاتھ میں ہے اسے ڈال دو کہ جو کچھ انہوں نے بنایا ہے اس کو نگل جائے گی۔ جو کچھ انہوں نے بنایا ہے (یہ تو) جادوگروں کے ہتھکنڈے ہیں اور جادوگر جہاں جائے فلاح نہیں پائے گا
Tafsir al-Jalalayn
And cast that which is in your right hand — and this was his staff. It shall swallow up that which they have produced. For what they have produced is only a sorcerer’s trick that is to say a kind thereof and the sorcerer does not succeed wherever he may go’ in his sorcery. So Moses cast his staff and it swallowed up all of that which they had produced.
فَأُلْقِىَ ٱلسَّحَرَةُ سُجَّدًا قَالُوٓا۟ ءَامَنَّا بِرَبِّ هَٰرُونَ وَمُوسَىٰ
Fa ulqiyas saharatu sujjadan qaalooo aamannaa bi Rabbi Haaroona wa Moosa
So the magicians fell down in prostration. They said, "We have believed in the Lord of Aaron and Moses."
(القصہ یوں ہی ہوا) تو جادوگر سجدے میں گر پڑے (اور) کہنے لگے کہ ہم موسیٰ اور ہارون کے پروردگار پر ایمان لائے
Tafsir al-Jalalayn
Thereat the sorcerers cast their heads down prostrating they fell down prostrating to God exalted be He They said ‘We now believe in the Lord of Aaron and Moses’.
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًا وَأَبْقَىٰ
Qaala aamantum lahoo qabla an aazana lakum; innahoo lakabeerukumul lazee 'allama kumus sihra fala uqatti'anna aidiyakum wa arjulakum min khilaafinw wa la usallibannakum fee juzoo'in nakhli wa lata'lamunna aiyunaaa ashaddu 'azaabanw wa abqaa
[Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring."
(فرعون) بولا کہ پیشتر اس کے میں تمہیں اجازت دوں تم اس پر ایمان لے آئے۔ بےشک وہ تمہارا بڑا (یعنی استاد) ہے جس نے تم کو جادو سکھایا ہے۔ سو میں تمہارے ہاتھ اور پاؤں (جانب) خلاف سے کٹوا دوں گا اور کھجور کے تنوں پر سولی چڑھوا دوں گا (اس وقت) تم کو معلوم ہوگا کہ ہم میں سے کس کا عذاب زیادہ سخت اور دیر تک رہنے والا ہے
Tafsir al-Jalalayn
Said he Pharaoh ‘Do you profess belief read a-āmantum pronouncing both hamzas or with the second changed to an alif in him before I myself give you permission? He is indeed your chief your teacher who taught you sorcery. I shall assuredly cut off your hands and feet on opposite sides min khilāfin a circumstantial qualifier meaning ‘alternate hands and feet’ in other words the right hands and the left feet and I shall assuredly crucify you on the trunks of palm trees. And you shall then know which of us — meaning himself and the Lord of Moses — is harsher in inflicting chastisement and which of us is more lasting’ more enduring in sustaining opposition to him Moses.
قَالُوا۟ لَن نُّؤْثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلَّذِى فَطَرَنَا فَٱقْضِ مَآ أَنتَ قَاضٍ إِنَّمَا تَقْضِى هَٰذِهِ ٱلْحَيَوٰةَ ٱلدُّنْيَآ
Qaaloo lan nu'siraka 'alaa maa jaaa'anaa minal baiyinaati wallazee fataranaa faqdi maaa anta qaad; innamaa taqdee haazihil hayaatad dunyaa
They said, "Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life.
انہوں نے کہا جو دلائل ہمارے پاس آگئے ہیں ان پر اور جس نے ہم کو پیدا ہے اس پر ہم آپ کو ہرگز ترجیح نہیں دیں گے تو آپ کو جو حکم دینا ہو دے دیجیئے۔ اور آپ (جو) حکم دے سکتے ہیں وہ صرف اسی دنیا کی زندگی میں (دے سکتے ہیں)
Tafsir al-Jalalayn
They said ‘We will not choose you over what has come to us of clear signs proving the truthfulness of Moses and over Him Who originated us created us wa’lladhī fatarana either an oath or a supplement to the preceding mā ‘what’. Decree what you will decree that is do what you say. What you decree is only relevant in the life of this world al-hayāta’l-dunyā is in the accusative because the scope of his decree is being indicated in other words ‘you can only decree in it’; yet you will be requited for it in the Hereafter.
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَٰيَٰنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ وَٱللَّهُ خَيْرٌ وَأَبْقَىٰٓ
Innaaa aamannaa bi Rabbinaa liyaghfira lanaa khataayaanaa wa maaa akrahtanaa 'alaihi minas sihr; wallaahu khairunw waabqaa
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring."
ہم اپنے پروردگار پر ایمان لے آئے تاکہ وہ ہمارے گناہوں کو معاف کرے اور (اسے بھی) جو آپ نے ہم سے زبردستی جادو کرایا۔ اور خدا بہتر اور باقی رہنے والا ہے
Tafsir al-Jalalayn
Indeed We profess belief in our Lord that He may forgive us our sins in the way of ascribing partners to God and otherwise and the sorcery to which you forced us to learn and to perform in order to oppose Moses. And God is better than you in rewarding if he is obeyed and more enduring’ than you in chastisement if he is disobeyed.
إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
Innahoo mai yaati Rabbahoo mujriman fa inna lahoo Jahannama laa yamotu feehaa wa laa yahyaa
Indeed, whoever comes to his Lord as a criminal - indeed, for him is Hell; he will neither die therein nor live.
جو شخص اپنے پروردگار کے پاس گنہگار ہو کر آئے گا تو اس کے لئے جہنم ہے۔ جس میں نہ مرے گا نہ جیئے گا
Tafsir al-Jalalayn
God exalted be He says Truly whoever comes to his Lord a criminal a disbeliever like Pharaoh for him there shall be Hell wherein he shall neither die and thus find rest nor live a life of any benefit to him.
وَمَن يَأْتِهِۦ مُؤْمِنًا قَدْ عَمِلَ ٱلصَّٰلِحَٰتِ فَأُو۟لَٰٓئِكَ لَهُمُ ٱلدَّرَجَٰتُ ٱلْعُلَىٰ
Wa mai yaatihee mu'minan qad 'amilas saalihaati fa ulaaa'ika lahumud dara jaatul 'ulaa
But whoever comes to Him as a believer having done righteous deeds - for those will be the highest degrees [in position]:
اور جو اس کے روبرو ایماندار ہو کر آئے گا اور عمل بھی نیک کئے ہوں گے تو ایسے لوگوں کے لئے اونچے اونچے درجے ہیں
Tafsir al-Jalalayn
And whoever comes to Him a believer having performed righteous deeds — the obligatory and supererogatory deeds for such shall be the highest degrees al-‘ulā the plural of ‘ulyā the feminine form of a‘lā —
جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ
Jannaatu 'Adnin tajree min tahtihal anhaaru khaalideena feehaa; wa zaalika jazaaa'ua man tazakka
Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.
(یعنی) ہمیشہ رہنے کے باغ جن کے نیچے نہریں بہہ رہی ہیں۔ ہمیشہ ان میں رہیں گے۔ اور یہ اس شخص کا بدلہ ہے جو پاک ہوا
Tafsir al-Jalalayn
the Gardens of Eden that is to say as a place of residence this jannātu ‘Adnin ‘Gardens of Eden’ is an explication thereof of al-darajātu’l-‘ulā ‘the highest degrees’ underneath which rivers flow abiding therein and that is the reward of him who keeps pure of sins.
وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًا فِى ٱلْبَحْرِ يَبَسًا لَّا تَخَٰفُ دَرَكًا وَلَا تَخْشَىٰ
Wa laqad awhainaaa ilaa Moosaaa an asri bi'ibaadee fadrib lahum tareeqan fil bahri yabasal laa takhaafu darakanw wa laa takhshaa
And We had inspired to Moses, "Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning]."
اور ہم نے موسیٰ کی طرف وحی بھیجی کہ ہمارے بندوں کو راتوں رات نکال لے جاؤ پھر ان کے لئے دریا میں (لاٹھی مار کر) خشک رستہ بنا دو پھر تم کو نہ تو (فرعون کے) آپکڑنے کا خوف ہوگا اور نہ (غرق ہونے کا) ڈر
Tafsir al-Jalalayn
And verily We revealed to Moses saying ‘Lead My servants on a journey by night read as an asri ‘that lead on a journey by night’ from fourth form asrā ‘he travelled by night’; or read as an’isri from first form sarā ‘he travelled by night’ both being alternative forms in other words travel with them by night from the land of Egypt and strike for them make for them by striking your staff a dry path in the sea. So he fulfilled what he had been commanded and God made the ground dry so that they were able to pass through it. Do not fear to be overtaken that is fearing that Pharaoh might catch you and do not be afraid’ of drowning.
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلْيَمِّ مَا غَشِيَهُمْ
Fa atba'ahum Fir'awnu bijunoodihee faghashiyahum minal yammmi maa ghashi yahum
So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them,
پھر فرعون نے اپنے لشکر کے ساتھ ان کا تعاقب کیا تو دریا (کی موجوں) نے ان پر چڑھ کر انہیں ڈھانک لیا (یعنی ڈبو دیا)
Tafsir al-Jalalayn
Then Pharaoh pursued them with his hosts with him Pharaoh alongside them and there engulfed them what did engulf them of the sea and it drowned them.
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُۥ وَمَا هَدَىٰ
wa adalla fir'awnu qawmahoo wa maa hadaa
And Pharaoh led his people astray and did not guide [them].
اور فرعون نے اپنی قوم کو گمراہ کردیا اور سیدھے رستے پر نہ ڈالا
Tafsir al-Jalalayn
And Pharaoh led his people astray by calling them to worship him and he did not guide them nay he led them to destruction in contrast to what he said to them and I guide you only to the path of rectitude Q. 4029.
يَٰبَنِىٓ إِسْرَٰٓءِيلَ قَدْ أَنجَيْنَٰكُم مِّنْ عَدُوِّكُمْ وَوَٰعَدْنَٰكُمْ جَانِبَ ٱلطُّورِ ٱلْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ
Yaa Baneee Israaa'eela qad anjainaakum min 'aduw wikum wa wa'adnaakum jaanibat Tooril aimana wa nazzalnaa 'alaikumul Manna was Salwaa
O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails,
اے آل یعقوب ہم نے تم کو تمہارے دشمن سے نجات دی اور تورات دینے کے لئے تم سے کوہ طور کی داہنی طرف مقرر کی اور تم پر من اور سلویٰ نازل کیا
Tafsir al-Jalalayn
O Children of Israel truly We delivered you from your enemy Pharaoh by drowning him and We made a tryst with you on the right side of the Tūr Mount in order to give Moses the Torah that it may be implemented it by you and We sent down to you manna and quails namely turunjabīn citrus fruit and the quail. The ones being addressed in the vocative by ‘O Children of Israel’ are those Jews living at the time of the Prophet s and they are addressed with reference to the graces which God bestowed on their forefathers at the time of the prophet Moses as a preface to what God now says to them
كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَلَا تَطْغَوْا۟ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَىٰ
Kuloo min taiyibaati maa razaqnaakum wa laa tatghaw feehi fa yahilla 'alaikum ghadabee wa mai yahlil 'alaihi ghadabee faqad hawaa
[Saying], "Eat from the good things with which We have provided you and do not transgress [or oppress others] therein, lest My anger should descend upon you. And he upon whom My anger descends has certainly fallen."
(اور حکم دیا کہ) جو پاکیزہ چیزیں ہم نے تم کو دی ہیں ان کو کھاؤ۔ اور اس میں حد سے نہ نکلنا۔ ورنہ تم پر میرا غضب نازل ہوگا۔ اور جس پر میرا غضب نازل ہوا وہ ہلاک ہوگیا
Tafsir al-Jalalayn
‘Eat of the good things We have provided you that is to say of that which has been bestowed on you as a grace from God but do not transgress regarding it by being ungrateful for the grace thereof lest My wrath descend on you if read fa-yahilla it means ‘lest it My wrath become incumbent upon you’; or if read fa-yuhilla it means ‘lest it descend on you’. And he on whom My wrath descends read yahlil ‘becomes incumbent’ or yahlul ‘descends’ certainly perishes falls into the Fire.
وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًا ثُمَّ ٱهْتَدَىٰ
Wa innee la Ghaffaarul liman taaba wa aamana wa 'amila saalihan summah tadaa
But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.
اور جو توبہ کرے اور ایمان لائے اور عمل نیک کرے پھر سیدھے رستے چلے اس کو میں بخش دینے والا ہوں
Tafsir al-Jalalayn
And indeed I am Forgiving toward him who repents from ascribing partners to God and believes affirms God’s Oneness and acts righteously is sincere in performing the obligatory and the supererogatory deeds and then follows guidance’ by adhering to what has been mentioned up to his death.
وَمَآ أَعْجَلَكَ عَن قَوْمِكَ يَٰمُوسَىٰ
Wa maaa a'jalaka 'an qawmika yaa Moosa
[Allah] said, "And what made you hasten from your people, O Moses?"
اور اے موسیٰ تم نے اپنی قوم سے (آگے چلے آنے میں) کیوں جلدی کی
Tafsir al-Jalalayn
‘And what has hurried you to depart from your people in order to come to the appointed time to receive the Torah O Moses?’
قَالَ هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
Qaala hum ulaaa'i 'alaaa asaree wa 'ajiltu ilaika Rabbi litardaa
He said, "They are close upon my tracks, and I hastened to You, my Lord, that You be pleased."
کہا وہ میرے پیچھے (آ رہے) ہیں اور اے پروردگار میں نے تیری طرف (آنے کی) جلدی اس لئے کی کہ تو خوش ہو
Tafsir al-Jalalayn
He said ‘They are close behind me coming upon my track and I hastened to You my Lord that You may be pleased’ with me in other words to please you even more — before giving the response he gives an excuse according to what he supposed was the situation with his people
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنۢ بَعْدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِىُّ
Qaala fa innaa qad fatannaa qawmaka mim ba'dika wa adallahumus Saamiriyy
[Allah] said, "But indeed, We have tried your people after you [departed], and the Samiri has led them astray."
فرمایا کہ ہم نے تمہاری قوم کو تمہارے بعد آزمائش میں ڈال دیا ہے اور سامری نے ان کو بہکا دیا ہے
Tafsir al-Jalalayn
But those he supposed to be following him had remained behind for He exalted be He said ‘Indeed We tried your people after you that is after your departure from them and the Samaritan led them astray’ so they took to worshipping the golden calf.
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَٰنَ أَسِفًا قَالَ يَٰقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطَالَ عَلَيْكُمُ ٱلْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِى
Faraja's Moosaaa ilaa qawmihee ghadbaana asifaa; qaala yaa qawmi alam ya'idkum Rabbukum wa'dan hasanaa; afataala 'alaikumul 'ahdu am arattum ai yahilla 'alaikum ghadabum mir Rabbikum fa akhlaftum maw'idee
So Moses returned to his people, angry and grieved. He said, "O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?"
اور موسیٰ غصّے اور غم کی حالت میں اپنی قوم کے پاس واپس آئے (اور) کہنے لگے کہ اے قوم کیا تمہارے پروردگار نے تم سے ایک اچھا وعدہ نہیں کیا تھا؟ کیا (میری جدائی کی) مدت تمہیں دراز (معلوم) ہوئی یا تم نے چاہا کہ تم پر تمہارے پروردگار کی طرف سے غضب نازل ہو۔ اور (اس لئے) تم نے مجھ سے جو وعدہ کیا تھا (اس کے) خلاف کیا
Tafsir al-Jalalayn
Thereupon Moses returned to his people angry with them and sad extremely grieved. He said ‘O my people did not your Lord promise you a fair promise? that is a true promise that He will give you the Torah? Did the period the length of my absence from you seem too long for you or did you desire that wrath should become incumbent against you from your Lord by your worship of the golden calf and so you broke your tryst with me?’ and failed to follow after me?
قَالُوا۟ مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَآ أَوْزَارًا مِّن زِينَةِ ٱلْقَوْمِ فَقَذَفْنَٰهَا فَكَذَٰلِكَ أَلْقَى ٱلسَّامِرِىُّ
Qaaloo maaa akhlafnaa maw'idaka bimalkinna wa laakinna hummilnaaa awzaaram min zeenatil qawmi faqazafnaahaa fakazaalika alqas Saamiriyy
They said, "We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw."
وہ کہنے لگے کہ ہم نے اپنے اختیار سے تم سے وعدہ خلاف نہیں کیا۔ بلکہ ہم لوگوں کے زیوروں کا بوجھ اٹھائے ہوئے تھے۔ پھر ہم نے اس کو (آگ میں) ڈال دیا اور اسی طرح سامری نے ڈال دیا
Tafsir al-Jalalayn
They said ‘We did not break our tryst with you of our own accord read the mīm with any of the three vowellings meaning ‘by our own power’ or ‘of our own will’ but we were laden with read hamalnā ‘we carried’ or hummilnā ‘we were made to carry’ the burdens the weight of the people’s ornaments of the trinkets of Pharaoh’s folk — which the Children of Israel had borrowed from them on the pretext of using them for a wedding but which had remained with them — and we cast them we threw them into the fire at the command of the Samaritan and so just as We cast did the Samaritan cast what he had on him of their trinkets together with the dust that he took from the track left by the hoof of Gabriel’s steed as follows
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُۥ خُوَارٌ فَقَالُوا۟ هَٰذَآ إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِىَ
Fa akhraja lahum 'ijlan jasadal lahoo khuwaarun faqaaloo haazaaa ilaahukum wa ilaahu Moosaa fanasee
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, "This is your god and the god of Moses, but he forgot."
تو اس نے ان کے لئے ایک بچھڑا بنا دیا (یعنی اس کا) قالب جس کی آواز گائے کی سی تھی۔ تو لوگ کہنے لگے کہ یہی تمہارا معبود ہے اور موسیٰ کا بھی معبود ہے۔ مگر وہ بھول گئے ہیں
Tafsir al-Jalalayn
Then he produced for them a calf which he fashioned from the melted trinkets — a mere body of flesh and blood with a low in other words it made a sound that was audible; it was transformed into such a state because of the dust from Gabriel’s steed the effect of which is to create life in whatever thing it is placed. After he had fashioned it he placed it the dust in its mouth. And they namely the Samaritan and his followers said ‘This is your God and the God of Moses so he Moses forgot’ his Lord here and set off in search of him. God exalted be He says
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
Afalaa yarawna allaa yarji'u ilaihim qawlanw wa laa yamliku lahum darranw wa laa naf'aa
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?
کیا یہ لوگ نہیں دیکھتے کہ وہ ان کی کسی بات کا جواب نہیں دیتا۔ اور نہ ان کے نقصان اور نفع کا کچھ اختیار رکھتا ہے
Tafsir al-Jalalayn
Did they not see that in allā an has been softened in place of the hardened form with its subject omitted in other words it should be annahu it the Calf did not reciprocate their words that is that it did not give them any response in return nor did it have any power over hurt for them that is any power to prevent it or any benefit? that is any power to procure it for them in other words how can such a thing be taken as a god?
وَلَقَدْ قَالَ لَهُمْ هَٰرُونُ مِن قَبْلُ يَٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى
Wa laqad qaala lahum Haaroonu min qablu yaa qawmi innamaa futintum bihee wa inna Rabbakumur Rahmaanu fattabi'oonee wa atee'ooo amree
And Aaron had already told them before [the return of Moses], "O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order."
اور ہارون نے ان سے پہلے ہی کہہ دیا تھا کہ لوگو اس سے صرف تمہاری آزمائش کی گئی ہے۔ اور تمہارا پروردگار تو خدا ہے تو میری پیروی کرو اور میرا کہا مانو
Tafsir al-Jalalayn
And Aaron had certainly said to them beforehand that is before the return of Moses ‘O my people you are only being tested thereby! But truly your Lord is the Compassionate One so follow me in worship of Him and obey my command’ therein.
قَالُوا۟ لَن نَّبْرَحَ عَلَيْهِ عَٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ
Qaaloo lan nabraha 'alaihi 'aakifeena hattaa yarji'a ilainaa Moosaa
They said, "We will never cease being devoted to the calf until Moses returns to us."
وہ کہنے لگے کہ جب تک موسیٰ ہمارے پاس واپس نہ آئیں ہم تو اس کی پوجا پر قائم رہیں گے
Tafsir al-Jalalayn
They said ‘We will not cease to cling to it persisting in worship of it until Moses returns to us’.
قَالَ يَٰهَٰرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوٓا۟
Qaala Yaa Haaroonu maa mana 'aka iz ra aitahum dallooo
[Moses] said, "O Aaron, what prevented you, when you saw them going astray,
(پھر موسیٰ نے ہارون سے) کہا کہ ہارون جب تم نے ان کو دیکھا تھا کہ گمراہ ہو رہے ہیں تو تم کو کس چیز نے روکا
Tafsir al-Jalalayn
He Moses said upon his return ‘O Aaron what held you back when you saw them going astray by worshipping it
أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى
Allaa tattabi'ani afa'asaita amree
From following me? Then have you disobeyed my order?"
(یعنی) اس بات سے کہ تم میرے پیچھے چلے آؤ۔ بھلا تم نے میرے حکم کے خلاف (کیوں) کیا؟
Tafsir al-Jalalayn
that allā read an instead the lā being extra you did not follow me? Did you then disobey my command?’ by remaining among those who worship something other than God exalted be He?
قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِى وَلَا بِرَأْسِىٓ إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِىٓ إِسْرَٰٓءِيلَ وَلَمْ تَرْقُبْ قَوْلِى
Qaala yabna'umma laa taakhuz bilihyatee wa laa biraasee innee khashetu an taqoola farraqta baina Baneee Israaa'eela wa lam tarqub qawlee
[Aaron] said, "O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel, and you did not observe [or await] my word.' "
کہنے لگے کہ بھائی میری ڈاڑھی اور سر (کے بالوں) کو نہ پکڑیئے۔ میں تو اس سے ڈرا کہ آپ یہ نہ کہیں کہ تم نے بنی اسرائیل میں تفرقہ ڈال دیا اور میری بات کو ملحوظ نہ رکھا
Tafsir al-Jalalayn
He Aaron said ‘O son of my mother read ya’bna’ummi or ya’bna’umma meaning ummī ‘my mother’ the mention of her is more effective in provoking the affection of his heart — do not clutch my beard which he had seized with his left hand or my head! for he had seized his hair with his right hand in anger. Indeed I feared that if I followed you for inevitably a group of those who did not worship the calf would have followed me you would have said “You have caused division among the Children of Israel — and have been furious with me — and you did not wait for my word”’ concerning what my opinion would have been in this matter.
قَالَ فَمَا خَطْبُكَ يَٰسَٰمِرِىُّ
Qaala famaa khatbuka yaa Saamiriyy
[Moses] said, "And what is your case, O Samiri?"
پھر (سامری سے) کہنے لگے کہ سامری تیرا کیا حال ہے؟
Tafsir al-Jalalayn
He said ‘And what have you to say what was the motive for doing what you did O Samaritan?’
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى
Qaala basurtu bimaa lam yabsuroo bihee faqabadtu qabdatam min asarir Rasooli fanabaztuhaa wa kazaalika sawwalat lee nafsee
He said, "I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me."
اس نے کہا کہ میں نے ایسی چیز دیکھی جو اوروں نے نہیں دیکھی تو میں نے فرشتے کے نقش پا سے (مٹی کی) ایک مٹھی بھر لی۔ پھر اس کو (بچھڑے کے قالب میں) ڈال دیا اور مجھے میرے جی نے (اس کام کو) اچھا بتایا
Tafsir al-Jalalayn
He said ‘I perceived what they did not perceive read either as third person plural yabsurū or as second person plural tabsurū ‘what you did not perceive’ in other words I realised what they did not realise so I seized a handful of dust from the track of from the hoof of the steed of the messenger Gabriel and threw it in I cast it onto the figure of the calf that had been fashioned. Thus my soul prompted thus it adorned for me’ and it was cast into me the idea that I seize a handful of the dust from that mentioned hoof and cast it onto what possessed no spirit so that it might thus acquire a spirit. I had seen that your people had asked that you make for them a god and so my soul suggested to me the idea that this calf should be their god.
قَالَ فَٱذْهَبْ فَإِنَّ لَكَ فِى ٱلْحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُۥ وَٱنظُرْ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِى ظَلْتَ عَلَيْهِ عَاكِفًا لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِى ٱلْيَمِّ نَسْفًا
Qaala fazhab fa inna laka fil hayaati an taqoola laa misaasa wa inna laka maw'idal lan tukhlafahoo wanzur ilaaa ilaahikal lazee zalta 'alaihi 'aakifaa; lanuharriqannnahoo summa lanansifanahoo fil yammi nasfaa
[Moses] said, "Then go. And indeed, it is [decreed] for you in [this] life to say, 'No contact.' And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it and blow it into the sea with a blast.
(موسیٰ نے) کہا جا تجھ کو دنیا کی زندگی میں یہ (سزا) ہے کہ کہتا رہے کہ مجھ کو ہاتھ نہ لگانا اور تیرے لئے ایک اور وعدہ ہے (یعنی عذاب کا) جو تجھ سے ٹل نہ سکے گا اور جس معبود (کی پوجا) پر تو (قائم و) معتکف تھا اس کو دیکھ۔ ہم اسے جلادیں گے پھر اس (کی راکھ) کو اُڑا کر دریا میں بکھیر دیں گے
Tafsir al-Jalalayn
Said he Moses to him ‘Begone! It shall be yours as your lot throughout life that is for the duration of your life to say to whomever you may see “Do not touch me!” that is do not come near me — he used to wander about aimlessly throughout the land and whenever he touched a person or a person touched him both would succumb to a fever. And indeed there will be a tryst for you for you to be chastised which you will not fail to keep read lan tukhlifahu meaning ‘a tryst which you shall not miss’; or lan tukhlafahu ‘for which you will not be forgotten’ meaning ‘nay you will be sent forth to keep it’. Now look at your god to whom you remained clinging! zalta is actually zalilta but the first lām has been omitted in order to soften it that is to say you remained by his your god’s side worshipping him. We will surely burn it in fire and then scatter the ashes of it into the waters we will disperse it into the winds of the sea; and after having slaughtered it Moses did exactly that which he has mentioned.
إِنَّمَآ إِلَٰهُكُمُ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْمًا
Innamaaa ilaahukkumul laahul lazee laa ilaaha illaa Hoo; wasi'a kulla shai'in ilmaa
Your god is only Allah, except for whom there is no deity. He has encompassed all things in knowledge."
تمہارا معبود خدا ہی ہے جس کے سوا کوئی معبود نہیں۔ اس کا علم ہر چیز پر محیط ہے
Tafsir al-Jalalayn
Indeed your God is the One God than whom there is no other god. He embraces all things in His knowledge’ ‘ilman a specification derived from the subject of the verb in other words it means ‘His knowledge embraces all things’.
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ وَقَدْ ءَاتَيْنَٰكَ مِن لَّدُنَّا ذِكْرًا
Kazaalika naqussu 'alaika min ambaaa'i maa qad sabaq; wa qad aatainaaka mil ladunnaa Zikraa
Thus, [O Muhammad], We relate to you from the news of what has preceded. And We have certainly given you from Us the Qur'an.
اس طرح پر ہم تم سے وہ حالات بیان کرتے ہیں جو گذر چکے ہیں۔ اور ہم نے تمہیں اپنے پاس سے نصیحت (کی کتاب) عطا فرمائی ہے
Tafsir al-Jalalayn
Thus just as We have related to you O Muhammad (s) this story We relate to you some stories some accounts of what is past of communities and We have given you from Ourselves a Reminder a Qur’ān.
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَٰمَةِ وِزْرًا
Man a'rada 'anhu, fa innahoo yahmilu Yawmal Qiyaamati wizraa
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,
جو شخص اس سے منہ پھیرے گا وہ قیامت کے دن (گناہ کا) بوجھ اُٹھائے گا
Tafsir al-Jalalayn
Whoever turns away from it and does not believe in it he shall indeed on the Day of Resurrection bear a burden a heavy load of sin;
خَٰلِدِينَ فِيهِ وَسَآءَ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ حِمْلًا
Khaalideena feehi wa saaa'a lahum Yawmal Qiyaamati himlaa
[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load -
(ایسے لوگ) ہمیشہ اس (عذاب) میں (مبتلا) رہیں گے اور یہ بوجھ قیامت کے روز ان کے لئے برا ہے
Tafsir al-Jalalayn
therein that is in the chastisement for such sin abiding. And evil for them on the Day of Resurrection is that burden! himlan a specification qualifying the person of the verb sā’a ‘evil’; the subject of derision the implied wizruhum ‘their sin’ has been omitted; the lām of lahum is explicative and substitutes for yawma’l-qiyāma ‘the Day of Resurrection.
يَوْمَ يُنفَخُ فِى ٱلصُّورِ وَنَحْشُرُ ٱلْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
Yawma yunfakhu fissoori wa nahshurul mujrimeena Yawma 'izin zurqaa
The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed.
جس روز صور پھونکا جائے گا اور ہم گنہگاروں کو اکھٹا کریں گے اور ان کی آنکھیں نیلی نیلی ہوں گی
Tafsir al-Jalalayn
The day the Trumpet is blown the Horn the Second Blast and We shall assemble the criminals the disbelievers on that day bruised in the eye along with their faces blackened.
يَتَخَٰفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا
Yatakhaafatoona bainahum il labistum illaa 'ashraa
They will murmur among themselves, "You remained not but ten [days in the world]."
(تو) وہ آپس میں آہستہ آہستہ کہیں گے کہ تم (دنیا میں) صرف دس ہی دن رہے ہو
Tafsir al-Jalalayn
They will whisper to one another speaking secretly amongst themselves ‘You have tarried in this world only ten nights’ with the full ten days.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا
nahnu a'lamu bimaa yaqooloona iz yaqoolu amsaluhum tareeqatan illabistum illaa yawmaa
We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."
جو باتیں یہ کریں گے ہم خوب جانتے ہیں۔ اس وقت ان میں سب سے اچھی راہ والا (یعنی عاقل وہوشمند) کہے گا کہ (نہیں بلکہ) صرف ایک ہی روز ٹھہرے ہو
Tafsir al-Jalalayn
We know very well what they will say regarding this matter — that is it is not as they say — when the justest the most upright of them in the way in this will say ‘You have tarried only a day’ they will deem their stay in this world as having been very brief on account of the terrors they will witness in the Hereafter.
وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًا
Wa yas'aloonaka 'anil jibaali faqul yansifuhaa Rabbee nasfaa
And they ask you about the mountains, so say, "My Lord will blow them away with a blast.
اور تم سے پہاڑوں کے بارے میں دریافت کرتے ہیں۔ کہہ دو کہ خدا ان کو اُڑا کر بکھیر دے گا
Tafsir al-Jalalayn
They will question you concerning the mountains how will they be on the Day of Resurrection? Say to them ‘My Lord will scatter them as ashes by pulverising them into moving sand and dispersing them with the wind;
فَيَذَرُهَا قَاعًا صَفْصَفًا
Fa yazaruhaa qaa'an safsafaa
And He will leave the earth a level plain;
اور زمین کو ہموار میدان کر چھوڑے گا
Tafsir al-Jalalayn
then He will leave them a level hollow a flattened level surface
لَّا تَرَىٰ فِيهَا عِوَجًا وَلَآ أَمْتًا
Laa taraa feehaa 'iwajanw wa laaa amtaa
You will not see therein a depression or an elevation."
جس میں نہ تم کجی (اور پستی) دیکھو گے نہ ٹیلا (اور بلندی)
Tafsir al-Jalalayn
wherein you will see neither crookedness neither slope nor any curving’ nor any rise.
يَوْمَئِذٍ يَتَّبِعُونَ ٱلدَّاعِىَ لَا عِوَجَ لَهُۥ وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
Yawma iziny yattabi'oonad daa'iya laa 'iwaja lahoo wa khasha'atil aswaatu lir Rahmaani falaa tasma'u illaa hamsaa
That Day, everyone will follow [the call of] the Caller [with] no deviation therefrom, and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps].
اس روز لوگ ایک پکارنے والے کے پیچھے چلیں گے اور اس کی پیروی سے انحراف نہ کرسکیں گے اور خدا کے سامنے آوازیں پست ہوجائیں گی تو تم آواز خفی کے سوا کوئی آواز نہ سنو گے
Tafsir al-Jalalayn
On that day that is on the day the mountains are scattered as ashes they will follow that is mankind will follow after rising from their graves the Summoner to the Gathering by the call of his voice — this Summoner will be the archangel Isrāfīl and he will say ‘Forward to the parade before God!’ — there will be no deviation therein that is in the manner in which they follow him in other words they cannot but follow him. Voices will be hushed will become silent before the Compassionate One so that you hear nothing but a faint shuffle the light tread of feet walking towards the Gathering similar to the sound of the hoofs of camels as they pass.
يَوْمَئِذٍ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَرَضِىَ لَهُۥ قَوْلًا
Yawma 'izil laa tanfa'ush shafaa'atu illaa man azina lahur Rahmaanu wa radiya lahoo qawlaa
That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.
اس روز (کسی کی) سفارش کچھ فائدہ نہ دے گی مگر اس شخص کی جسے خدا اجازت دے اور اس کی بات کو پسند فرمائے
Tafsir al-Jalalayn
On that day intercession will not profit anyone except intercession from him whom the Compassionate One permits that he intercede for such a person and whose word He approves that is to say because such an intercessor will say ‘there is no god but God’ lā ilāha illā’Llāh.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِۦ عِلْمًا
Ya'lamu maa bainaa aideehim wa maa khalfahum wa laa yauheetoona bihee 'ilmaa
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge.
جو کچھ ان کے آگے ہے اور کچھ ان کے پیچھے ہے وہ اس کو جانتا ہے اور وہ (اپنے) علم سے خدا (کے علم) پر احاطہ نہیں کرسکتے
Tafsir al-Jalalayn
He knows what is before them of the affairs of the Hereafter and behind them of the affairs of this world and they do not comprehend such things in knowledge they have no knowledge of such things.
وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
Wa 'anatil wujoohu lil Haiiyil Qaiyoomi wa qad khaaba man hamala zulmaa
And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.
اور اس زندہ و قائم کے رو برو منہ نیچے ہوجائیں گے۔ اور جس نے ظلم کا بوجھ اٹھایا وہ نامراد رہا
Tafsir al-Jalalayn
And faces shall be humbled they shall be submissive before the Living the Eternal Sustainer namely God; and he will certainly have failed he will have lost he who carries the burden of evildoing that is of idolatry.
وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا
Wa mai ya'mal minas saalihaati wa huwa mu'minun falaa yakhaafu zulmanw wa laa hadmaa
But he who does of righteous deeds while he is a believer - he will neither fear injustice nor deprivation.
اور جو نیک کام کرے گا اور مومن بھی ہوگا تو اس کو نہ ظلم کا خوف ہوگا اور نہ نقصان کا
Tafsir al-Jalalayn
But whoever does righteous deeds acts of obedience being a believer shall fear neither wrong by having his evil deeds increased nor injustice by having his good deeds diminished.
وَكَذَٰلِكَ أَنزَلْنَٰهُ قُرْءَانًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
Wa kazaalika anzalnaahu Qur-aanan 'Arabiyyanw wa sarrafnaa fee hi minal wa'eedi la'allahum yattaqoona aw yuhdisu lahum zikraa
And thus We have sent it down as an Arabic Qur'an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance.
اور ہم نے اس کو اسی طرح کا قرآن عربی نازل کیا ہے اور اس میں طرح طرح کے ڈراوے بیان کردیئے ہیں تاکہ لوگ پرہیزگار بنیں یا خدا ان کے لئے نصیحت پیدا کردے
Tafsir al-Jalalayn
Thus kadhālika a supplement to the previous kadhālika naqussu ‘thus We relate’ Q. 2099 just as We have revealed what has been mentioned We have revealed it that is the Qur’ān as an Arabic Qur’ān and We have distributed We have repeated in it statements of threats so that they may fear associating others with God or it the Qur’ān may arouse in them a remembrance of the destruction of those communities before and may thus be admonished.
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ وَقُل رَّبِّ زِدْنِى عِلْمًا
Fata'aalal laahul Malikul Haqq; wa laa ta'jal bil Quraani min qabli ai yuqdaaa ilaika wahyuhoo wa qur Rabbi zidnee 'ilmaa
So high [above all] is Allah, the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, "My Lord, increase me in knowledge."
تو خدا جو سچا بادشاہ ہے عالی قدر ہے۔ اور قرآن کی وحی جو تمہاری طرف بھیجی جاتی ہے اس کے پورا ہونے سے پہلے قرآن کے (پڑھنے کے) لئے جلدی نہ کیا کرو اور دعا کرو کہ میرے پروردگار مجھے اور زیادہ علم دے
Tafsir al-Jalalayn
So exalted be God the King the Truth above what the idolaters say. And do not hasten with the Qur’ān that is to recite it before its revelation is completed for you before Gabriel is through delivering it and say ‘My Lord increase me in knowledge’ that is knowledge of the Qur’ān thus every time something of it was revealed to him his knowledge increased because of it.
وَلَقَدْ عَهِدْنَآ إِلَىٰٓ ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُۥ عَزْمًا
Wa laqad 'ahidnaaa ilaaa Aadama min qablu fanasiya wa lam najid lahoo 'azmaa
And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.
اور ہم نے پہلے آدم سے عہد لیا تھا مگر وہ (اسے) بھول گئے اور ہم نے ان میں صبر وثبات نہ دیکھا
Tafsir al-Jalalayn
And We made a covenant with Adam We enjoined him not to eat of the tree before that is before he ate of it but he forgot he disregarded Our covenant and We did not find in him any constancy any resoluteness or patience in abiding by what We forbade him from.
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ
Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Iblees; abaa
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except Iblees; he refused.
اور جب ہم نے فرشتوں سے کہا کہ آدم کے آگے سجدہ کرو تو سب سجدے میں گر پڑے مگر ابلیس نے انکار کیا
Tafsir al-Jalalayn
And mention when We said to the angels ‘Prostrate before Adam’; so they prostrated except Iblīs who was the father of the jinn — he used to keep company with the angels and worship God alongside them he refused to prostrate before Adam he said ‘I am better than him’ Q. 712.
فَقُلْنَا يَٰٓـَٔادَمُ إِنَّ هَٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ ٱلْجَنَّةِ فَتَشْقَىٰٓ
Faqulnaa yaaa Aadamu inna haazaa 'aduwwul laka wa lizawjika falaa yukhrijan nakumaa minal Jannati fatashqaa
So We said, "O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer.
ہم نے فرمایا کہ آدم یہ تمہارا اور تمہاری بیوی کا دشمن ہے تو یہ کہیں تم دونوں کو بہشت سے نکلوا نہ دے۔ پھر تم تکلیف میں پڑجاؤ
Tafsir al-Jalalayn
Then We said ‘Adam indeed this is an enemy of yours and of your wife Eve read Hawwā’. So do not let him cause you both to be expelled from the Garden so that you then toil so that you then become fatigued by the toil of tillage sowing harvesting milling baking and otherwise — the statement is restricted to the mention of his Adam’s ‘toil’ because it is the man who has to strive to provide for his wife.
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ
Innaa laka allaa tajoo'a feeha wa laa ta'raa
Indeed, it is [promised] for you not to be hungry therein or be unclothed.
یہاں تم کو یہ (آسائش) ہوگی کہ نہ بھوکے رہو نہ ننگے
Tafsir al-Jalalayn
It is indeed assured for you that you will neither be hungry therein nor go naked
وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ
Wa annaka laa tazma'u feehaa wa laa tadhaa
And indeed, you will not be thirsty therein or be hot from the sun."
اور یہ کہ نہ پیاسے رہو اور نہ دھوپ کھاؤ
Tafsir al-Jalalayn
And it is indeed assured for you read wa-annaka or wa-innaka as a supplement to the subject of inna sc. laka that is ‘you’ and its clause neither to be thirsty therein nor to suffer the sun’ you will not be exposed to any heat of a midday sun for there is no sun in Paradise.
فَوَسْوَسَ إِلَيْهِ ٱلشَّيْطَٰنُ قَالَ يَٰٓـَٔادَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ
Fa waswasa ilaihish Shaitaanu qaala yaaa Aadamu hal adulluka 'alaa shajaratil khuldi wa mulkil laa yablaa
Then Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?"
تو شیطان نے ان کے دل میں وسوسہ ڈالا۔ (اور) کہا کہ آدم بھلا میں تم کو (ایسا) درخت بتاؤں (جو) ہمیشہ کی زندگی کا (ثمرہ دے) اور (ایسی) بادشاہت کہ کبھی زائل نہ ہو
Tafsir al-Jalalayn
Then Satan whispered to him saying ‘O Adam shall I guide you to the Tree of Immortality which gives everlasting life to the one who eats thereof and a kingdom that does not waste away?’ that does not perish while he remains immortal.
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ
Fa akalaa minhaa fabadat lahumaa saw aatuhumaa wa tafiqaa yakhsifaani 'alaihimaa minw waraqil jannah; wa 'asaaa Aadamu Rabbahoo faghawaa
And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred.
تو دونوں نے اس درخت کا پھل کھا لیا تو ان پر ان کی شرمگاہیں ظاہر ہوگئیں اور وہ اپنے (بدنوں) پر بہشت کے پتّے چپکانے لگے۔ اور آدم نے اپنے پروردگار کے حکم خلاف کیا تو (وہ اپنے مطلوب سے) بےراہ ہو گئے
Tafsir al-Jalalayn
So both of them Adam and Eve ate of it and their shameful parts were exposed to them that is the front private part of each became visible to the other as well as the other’s behind — both of these parts are called saw’a ‘shame’ because its exposure ‘shames’ yasū’u that person; and they began to piece together they took to sticking onto themselves leaves of the Garden to cover themselves up therewith. And Adam disobeyed his Lord and so he erred by his eating from the tree.
ثُمَّ ٱجْتَبَٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ
Summaj tabbahu Rabbuhoo fataaba 'alaihi wa hadaa
Then his Lord chose him and turned to him in forgiveness and guided [him].
پھر ان کے پروردگار نے ان کو نوازا تو ان پر مہربانی سے توجہ فرمائی اور سیدھی راہ بتائی
Tafsir al-Jalalayn
Thereafter his Lord chose him He brought him close to Him and relented to him He accepted his repentance and guided him that is He guided him to seek repentance regularly.
قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
Qaalah bita minhaa jamee'am ba'dukum liba'din 'aduww; fa immaa yaati yannakum minnee hudan famanit taba'a hudaaya falaa yadillu wa laa yashhqaa
[Allah] said, "Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].
فرمایا کہ تم دونوں یہاں سے نیچے اتر جاؤ۔ تم میں بعض بعض کے دشمن (ہوں گے) پھر اگر میری طرف سے تمہارے پاس ہدایت آئے تو جو شخص میری ہدایت کی پیروی کرے گا وہ نہ گمراہ ہوگا اور نہ تکلیف میں پڑے گا
Tafsir al-Jalalayn
He said ‘Go down both of you that is Adam and Eve including all of your progeny from it from the Garden all together some of you some of the progeny being enemies of others because of some wronging others. Yet if the nūn of the conditional particle in has been assimilated with the mā which is extra there should come to you guidance from Me then whoever follows My guidance the Qur’ān shall not go astray in this world neither shall he be miserable in the Hereafter.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
Wa man a'rada 'an Zikree fa inna lahoo ma'eeshatan dankanw wa nahshuruhoo Yawmal Qiyaamati a'maa
And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind."
اور جو میری نصیحت سے منہ پھیرے گا اس کی زندگی تنگ ہوجائے گی اور قیامت کو ہم اسے اندھا کرکے اٹھائیں گے
Tafsir al-Jalalayn
But whoever disregards My remembrance disregards the Qur’ān and does not believe in it his shall be a straitened life read dankan with nunation a verbal noun meaning ‘straitened circumstances’. This statement has been interpreted in one hadīth to mean the punishment of the grave for the disbeliever. And on the Day of Resurrection We shall bring him to the assembly namely the one who disregards the Qur’ān blind’ blind in eyesight.
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا
Qaala Rabbi lima hashar tanee a'maa wa qad kuntu baseeraa
He will say, "My Lord, why have you raised me blind while I was [once] seeing?"
وہ کہے گا میرے پروردگار تو نے مجھے اندھا کرکے کیوں اٹھایا میں تو دیکھتا بھالتا تھا
Tafsir al-Jalalayn
He shall say ‘My Lord why have you brought be to the assembly blind though I used to see?’ in the world and at the raising from the grave?
قَالَ كَذَٰلِكَ أَتَتْكَ ءَايَٰتُنَا فَنَسِيتَهَا وَكَذَٰلِكَ ٱلْيَوْمَ تُنسَىٰ
Qaala kazaalika atatka Aayaatunaa fanaseetahaa wa kazaalikal Yawma tunsaa
[Allah] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten."
خدا فرمائے گا کہ ایسا ہی (چاہیئے تھا) تیرے پاس میری آیتیں آئیں تو تونے ان کو بھلا دیا۔ اسی طرح آج ہم تجھ کو بھلا دیں گے
Tafsir al-Jalalayn
He will say ‘So it the affair is. Our signs came to you but you forgot them you neglected them and did not believe in them; and so just as you forgot Our signs today you will be forgotten’ abandoned in the Fire.
وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَٰتِ رَبِّهِۦ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ
Wa kazaalika najzee man asrafa wa lam yu'mim bi Aayaati Rabbih; wa la'azaabul Aakhirati ashaddu wa abqaa
And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.
اور جو شخص حد سے نکل جائے اور اپنے پروردگار کی آیتوں پر ایمان نہ لائے ہم اس کو ایسا ہی بدلہ دیتے ہیں۔ اور آخرت کا عذاب بہت سخت اور بہت دیر رہنے والا ہے
Tafsir al-Jalalayn
And so just as We requite him who disregards the Qur’ān We requite him who is prodigal him who associates others with God and believes not in the signs of his Lord. And the chastisement of the Hereafter is more terrible than the chastisement of the life of this world and the punishment of the grave and more enduring longer lasting.
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّأُو۟لِى ٱلنُّهَىٰ
Afalam yahdi lahum kam ahlaknaa qablahum minal qurooni yamshoona fee masaakinihim; inna fee zaalika la Aayaatil li ulinnuhaa
Then, has it not become clear to them how many generations We destroyed before them as they walk among their dwellings? Indeed in that are signs for those of intelligence.
کیا یہ بات ان لوگوں کے لئے موجب ہدایت نہ ہوئی کہ ہم ان سے پہلے بہت سے لوگوں کو ہلاک کرچکے ہیں جن کے رہنے کے مقامات میں یہ چلتے پھرتے ہیں۔ عقل والوں کے لئے اس میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
Is it not a guidance has it not become clear to them to the disbelievers of Mecca how many kam is predicative and the object of the following ahlaknā We destroyed in other words Our frequent destruction before them of generations that is of past communities for denying messengers amid the ruins of whose dwelling-places they walk? yamshūna is a circumstantial qualifier referring to the person of the pronoun lahum ‘to them’ during their journeys to Syria and other places that they might thus be admonished? what has been mentioned by grammarians regarding the derivation of the verb ihlāk to be that verb that does not contain a particle referring to the object of the action of the verb as a way of preserving the original sense of the statement is acceptable. Surely in that there are signs lessons for people of sense for possessors of intellect.
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى
Wa law laa Kalimatun sabaqat mir Rabbika lakaana lizaamanw wa ajalum musammaa
And if not for a word that preceded from your Lord, punishment would have been an obligation [due immediately], and [if not for] a specified term [decreed].
اور اگر ایک بات تمہارے پروردگار کی طرف سے پہلے صادر اور (جزائے اعمال کے لئے) ایک میعاد مقرر نہ ہوچکی ہوتی تو (نزول) عذاب لازم ہوجاتا
Tafsir al-Jalalayn
And but for a decree that had already preceded from your Lord that their chastisement be deferred to the Hereafter it destruction would have been an inevitability their destruction would have been necessary in this world and a specified term fixed for them ajalun musamman a supplement to the pronoun concealed in kāna ‘it would have been’ the separation of both subjects by the predicate of both serves as an emphasis.
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ
Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qabla ghuroobihaa wa min aanaaa'il laili fasbbih wa atraafan nahaari la 'allaka tardaa
So be patient over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied.
پس جو کچھ یہ بکواس کرتے ہیں اس پر صبر کرو۔ اور سورج کے نکلنے سے پہلے اور اس کے غروب ہونے سے پہلے اپنے پروردگار کی تسبیح وتحمید کیا کرو۔ اور رات کی ساعات (اولین) میں بھی اس کی تسبیح کیا کرو اور دن کی اطراف (یعنی دوپہر کے قریب ظہر کے وقت بھی) تاکہ تم خوش ہوجاؤ
Tafsir al-Jalalayn
So be patient with what they say — this is abrogated by the ‘fighting’ verse cf. Q. 2190ff — and make glorifications pray by praising your Lord bi-hamdi rabbika is a circumstantial qualifier in other words ‘ensconced in such praise’ before the rising of the sun the morning prayer and before its setting — the afternoon prayer — and in the watches of the night during the hours thereof and make glorifications perform the sunset and the evening prayer and at either side of the day wa-atrāfa’l-nahāri a supplement to the syntactical locus of the accusative clause wa-min ānā’i ‘and in the watches’ in other words perform the noon prayer because the time for it begins at the point where the sun starts to go down which is the end side of the first half of the day and the start side of the second half of the day; that perhaps you may be pleased with the reward that you will be given.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
Wa laa tamuddanna 'ainaika ilaa ma matta'na biheee azwajam minhum zahratal hayaatid dunya linaftinahum feeh; wa rizqu Rabbika khairunw wa abqaa
And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.
اور کئی طرح کے لوگوں کو جو ہم نے دنیا کی زندگی میں آرائش کی چیزوں سے بہرہ مند کیا ہے تاکہ ان کی آزمائش کریں ان پر نگاہ نہ کرنا۔ اور تمہاری پروردگار کی (عطا فرمائی ہوئی) روزی بہت بہتر اور باقی رہنے والی ہے
Tafsir al-Jalalayn
And do not extend your glance toward what We have given to some pairs certain categories among them to enjoy as the flower of the life of this world its adornment and delight that We may try them thereby to see if they transgress the bounds. And your Lord’s provision in Paradise is better than what they have been given in this world and more enduring longer lasting.
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا لَا نَسْـَٔلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ وَٱلْعَٰقِبَةُ لِلتَّقْوَىٰ
Waamur ahlaka bis Salaati wastabir 'alaihaa la nas'aluka rizqaa; nahnu narzuquk; wal 'aaqibatu littaqwaa
And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.
اور اپنے گھر والوں کو نماز کا حکم کرو اور اس پر قائم رہو۔ ہم تم سے روزی کے خواستگار نہیں۔ بلکہ تمہیں ہم روزی دیتے ہیں اور (نیک) انجام (اہل) تقویٰ کا ہے
Tafsir al-Jalalayn
And bid your family to prayer and be steadfast in the maintenance of it. We do not ask of you We do not charge you with the procurement of any provision either for yourself or for anyone else. We it is Who provide you and the best sequel Paradise will be in favour of God-fearing for such people.
وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍ مِّن رَّبِّهِۦٓ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ
Wa qaaloo law laa yaateenaa bi Aayatim mmir Rabbih; awalam taatihim baiyinatu maa fis suhufil oolaa
And they say, "Why does he not bring us a sign from his Lord?" Has there not come to them evidence of what was in the former scriptures?
اور کہتے ہیں کہ یہ (پیغمبر) اپنے پروردگار کی طرف سے ہمارے پاس کوئی نشانی کیوں نہیں لاتے۔ کیا ان کے پاس پہلی کتابوں کی نشانی نہیں آئی؟
Tafsir al-Jalalayn
And they the idolaters say ‘Why does he Muhammad (s) not bring us a sign from his Lord?’ of the sort which they request. Has there not come to them read ta’tihim or ya’tihim the clear proof the statements of what is in the former scriptures? the tales contained in the Qur’ān relating to past communities and the details of their destruction for denying the messengers?
وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ
Wa law annaaa ahlaknaahum bi'azaabim min qablihee laqaaloo Rabbanaa law laaa arsalta ilainaa Rasoolan fanattabi's Aayaatika min qabli an nazilla wa nakhzaa
And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?"
اور اگر ہم ان کو پیغمبر (کے بھیجنے) سے پیشتر کسی عذاب سے ہلاک کردیتے تو وہ کہتے کہ اے ہمارے پروردگار تو نے ہماری طرف کوئی پیغمبر کیوں نہ بھیجا کہ ہم ذلیل اور رسوا ہونے سے پہلے تیرے کلام (واحکام) کی پیروی کرتے
Tafsir al-Jalalayn
Had We destroyed them with a chastisement before him before the coming of Muhammad (s) the Messenger they would have said on the Day of Resurrection ‘Our Lord if only You had sent us a messenger so that we might have followed those signs of Yours given to the messengers to convey before we were thus abased at the Resurrection and disgraced?’ in Hell.
قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا۟ فَسَتَعْلَمُونَ مَنْ أَصْحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ
Qul kullum mutarabbisun fatarabbasoo fasta'lamoona man Ashaabus Siraatis Sawiyyi wa manih tadaa
Say, "Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided."
کہہ دو کہ سب (نتائج اعمال) کے منتظر ہیں سو تم بھی منتظر رہو۔ عنقریب تم کو معلوم ہوجائے گا کہ (دین کے) سیدھے رستے پر چلنے والے کون ہیں اور (جنت کی طرف) راہ پانے والے کون ہیں (ہم یا تم)
Tafsir al-Jalalayn
Say to them ‘Each one of us and you is waiting to see what this affair will lead to. So wait! For you shall indeed know at the Resurrection who are the followers of the even path the straight way and who is rightly guided’ away from error us or you.