بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌ
Yaaa ayyuhan naasuttaqoo Rabbakum; inna zalzalatas Saa'ati shai'un 'azeem
O mankind, fear your Lord. Indeed, the convulsion of the [final] Hour is a terrible thing.
لوگو! اپنے پروردگار سے ڈرو۔ کہ قیامت کا زلزلہ ایک حادثہٴ عظیم ہوگا
Tafsir al-Jalalayn
O mankind that is the inhabitants of Mecca and others fear your Lord that is of His punishment by being obedient to Him. Surely the earthquake of the Hour of Doom that is the violent quaking of the earth after which the sun will rise from the west something which will be near the time of the Hour is a tremendous thing in the way it will distress people — this itself being a sort of punishment.
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَٰرَىٰ وَمَا هُم بِسُكَٰرَىٰ وَلَٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌ
Yawma tarawnahaa tazhalu kullu murdi'atin 'ammaaa arda'at wa tada'u kullu zaati hamlin hamlahaa wa tarannaasa sukaaraa wa maa hum bisukaaraa wa lakinaa 'azaabal laahi shadeed
On the Day you see it every nursing mother will be distracted from that [child] she was nursing, and every pregnant woman will abort her pregnancy, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.
(اے مخاطب) جس دن تو اس کو دیکھے گا (اُس دن یہ حال ہوگا کہ) تمام دودھ پلانے والی عورتیں اپنے بچوں کو بھول جائیں گی۔ اور تمام حمل والیوں کے حمل گر پڑیں گے۔ اور لوگ تجھ کو متوالے نظر آئیں گے مگر وہ متوالے نہیں ہوں گے بلکہ (عذاب دیکھ کر) مدہوش ہو رہے ہوں گے۔ بےشک خدا کا عذاب بڑا سخت ہے
Tafsir al-Jalalayn
On the day when you behold it every actually nursing female on account of this tremendous day will neglect her suckling that is she will forget it; and every pregnant female will deliver her burden and you will see mankind as though drunk because of the severity of their fear yet they will not be drunk because of any drink; but God’s chastisement is severe and so they will be terrified of it.
وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَٰنٍ مَّرِيدٍ
Wa minan naasi mai yujaadilu fil laahi bighairi 'ilminw wa yattabi'u kullaa shaitaanim mareed
And of the people is he who disputes about Allah without knowledge and follows every rebellious devil.
اور بعض لوگ ایسے ہیں جو خدا (کی شان) میں علم (ودانش) کے بغیر جھگڑتے اور ہر شیطان سرکش کی پیروی کرتے ہیں
Tafsir al-Jalalayn
The following was revealed regarding al-Nadr b. al-Hārith and his companions And among mankind are those who dispute about God without any knowledge — they would say ‘The angels are God’s daughters and the Qur’ān a collection of the fables of the ancients’. In addition they would deny resurrection and the bringing back to life of those who had become dust — and those who follow in their manner of disputing every rebellious devil
كُتِبَ عَلَيْهِ أَنَّهُۥ مَن تَوَلَّاهُ فَأَنَّهُۥ يُضِلُّهُۥ وَيَهْدِيهِ إِلَىٰ عَذَابِ ٱلسَّعِيرِ
Kutiba 'alaihi annahoo man tawallaahu fa annahoo yudil lauhoo wa yahdeehi ilaa 'azaabis sa'eer
It has been decreed for every devil that whoever turns to him - he will misguide him and will lead him to the punishment of the Blaze.
جس کے بارے میں لکھ دیا گیا ہے کہ جو اسے دوست رکھے گا تو اس کو گمراہ کردے گا اور دوزخ کے عذاب کا رستہ دکھائے گا
Tafsir al-Jalalayn
about whom it has been decreed in other words it has been decreed with regards to a devil that whoever takes him for a friend that is whoever follows him he will make him go astray and will lead him summon him to the chastisement of the Blaze namely to the Fire.
يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ
Yaaa ayyuhan naasu in kuntum fee raibim minal ba'si fa innaa khalaqnaakum min turaabin summa min nutfatin summaa min 'alaqatin summa mim mud ghatim mukhal laqatinw wa ghairi mukhalla qatil linubaiyina lakum; wa nuqirru fil arhaami maa nashaaa'u ilaaa ajalim musam man summa nukhrijukum tiflan summa litablughooo ashud dakum wa minkum mai yutawaffa wa minkum mai yuraddu ilaaa arzalil 'umuri likailaa ya'lama mim ba'di 'ilmin shai'aa; wa taral arda haamidatan fa izaaa anzalnaa 'alaihal maaa'ah tazzat wa rabat wa ambatat min kulli zawjim baheej
O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.
لوگو اگر تم کو مرنے کے بعد جی اُٹھنے میں کچھ شک ہو تو ہم نے تم کو (پہلی بار بھی تو) پیدا کیا تھا (یعنی ابتدا میں) مٹی سے پھر اس سے نطفہ بنا کر۔ پھر اس سے خون کا لوتھڑا بنا کر۔ پھر اس سے بوٹی بنا کر جس کی بناوٹ کامل بھی ہوتی ہے اور ناقص بھی تاکہ تم پر (اپنی خالقیت) ظاہر کردیں۔ اور ہم جس کو چاہتے ہیں ایک میعاد مقرر تک پیٹ میں ٹھہرائے رکھتے ہیں پھر تم کو بچہ بنا کر نکالتے ہیں۔ پھر تم جوانی کو پہنچتے ہو۔ اور بعض (قبل از پیری مرجاتے ہیں اور بعض شیخ فالی ہوجاتے اور بڑھاپے کی) نہایت خراب عمر کی طرف لوٹائے جاتے ہیں کہ بہت کچھ جاننے کے بعد بالکل بےعلم ہوجاتے ہیں۔ اور (اے دیکھنے والے) تو دیکھتا ہے (کہ ایک وقت میں) زمین خشک (پڑی ہوتی ہے) پھر جب ہم اس پر مینہ برساتے ہیں تو شاداب ہوجاتی اور ابھرنے لگتی ہے اور طرح طرح کی بارونق چیزیں اُگاتی ہے
Tafsir al-Jalalayn
O mankind in other words O people of Mecca if you are in doubt about the Resurrection then lo! consider that We have created you that is We have created your origin — Adam — from dust then We created his progeny from a drop a sperm-drop then from a clot congealed blood then from a little lump of flesh mudgha a piece of flesh the size of what one would be able to chew mā yumdagh partly formed shaped complete in form and partly unformed that is uncomplete in form that We may make clear to you the perfect nature of Our power that you might then infer from this initial act of creation the reality of its future restoration. And We establish nuqirru marks a new grammatically independent sentence in the wombs whatever We will for a specified time that is until the time for it to come out then We bring you forth from the bellies of your mothers as infants and then We extend your life that you may come of age ashuddakum that is to say your prime and strength which is that age between thirty and forty years. And there are some of you who are taken away by death before coming of age and there are some of you who are relegated to the most abject time of life its most despicable state of decrepitude and senility so that after having had some knowledge he no longer knows anything — ‘Ikrima said ‘Whoever recites the Qur’ān such a state will not befall him’. And you see the earth torpid barren yet when We send down water upon it it stirs it moves and swells it rises and grows and grows plants of anbatat min min is extra every delightful fair kind species.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّهُۥ يُحْىِ ٱلْمَوْتَىٰ وَأَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
Zaalika bi annal laaha Huwal haqqu wa annahoo yuhyil mawtaa wa annahoo 'alaakulli shai'in Qadeer
That is because Allah is the Truth and because He gives life to the dead and because He is over all things competent
ان قدرتوں سے ظاہر ہے کہ خدا ہی (قادر مطلق ہے جو) برحق ہے اور یہ کہ وہ مردوں کو زندہ کردیتا ہے۔ اور یہ کہ وہ ہر چیز پر قدرت رکھتا ہے
Tafsir al-Jalalayn
That which is mentioned from the commencement of man’s creation to the end of the description of the earth being revived is because God He is the Truth the Constant the Permanent and because He revives the dead and has power over all things;
وَأَنَّ ٱلسَّاعَةَ ءَاتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ ٱللَّهَ يَبْعَثُ مَن فِى ٱلْقُبُورِ
Wa annas Saa'ata aatiya tul laa raiba feeha wa annal laaha yab'asuman fil quboor
And [that they may know] that the Hour is coming - no doubt about it - and that Allah will resurrect those in the graves.
اور یہ کہ قیامت آنے والی ہے۔ اس میں کچھ شک نہیں۔ اور یہ کہ خدا سب لوگوں کو جو قبروں میں ہیں جلا اٹھائے گا
Tafsir al-Jalalayn
and because the Hour will come whereof there is no doubt uncertainty; and because God will resurrect those who are in the graves.
وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَٰبٍ مُّنِيرٍ
Wa minan naasi mai yujaadilu fil laahi bighairi 'ilminw wa laa hudanw wa laa Kitaabim Muneer
And of the people is he who disputes about Allah without knowledge or guidance or an enlightening book [from Him],
اور لوگوں میں کوئی ایسا بھی ہے جو خدا (کی شان) میں بغیر علم (ودانش) کے اور بغیر ہدایت کے اور بغیر کتاب روشن کے جھگڑتا ہے
Tafsir al-Jalalayn
The following was revealed regarding Abū Jahl And among mankind there are some who dispute about God without any knowledge or guidance being with him or an enlightening Scripture one containing light being with him
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَٰمَةِ عَذَابَ ٱلْحَرِيقِ
Saaniya 'itfihee liyudilla 'an sabeelil laahi lahoo fiddun yaa khizyunw wa nuzeequhoo Yawmal Qiyaamati 'azaabal lhareeq
Twisting his neck [in arrogance] to mislead [people] from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said],
(اور تکبر سے) گردن موڑ لیتا (ہے) تاکہ (لوگوں کو) خدا کے رستے سے گمراہ کردے۔ اس کے لئے دنیا میں ذلت ہے۔ اور قیامت کے دن ہم اسے عذاب (آتش) سوزاں کا مزہ چکھائیں گے
Tafsir al-Jalalayn
turning aside thāniya ‘itfihi a circumstantial qualifier meaning ‘turning his neck aside in disdain of belief; al-ītf means ‘a side’ and can be either the left or the right to go astray read li-yadilla; or li-yudilla ‘to lead others astray’ from the way of God that is from His religion. For him there will be ignominy chastisement in this world — thus he Abū Jahl was slain on the day of Badr — and on the Day of Resurrection We shall make him taste the chastisement of the burning that is the chastisement of being burnt in the Fire and it shall be said to him
ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّٰمٍ لِّلْعَبِيدِ
Zaalika bimaa qaddamat yadaaka wa annal laaha laisa bizallaamil lil'abeed
"That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."
(اے سرکش) یہ اس (کفر) کی سزا ہے جو تیرے ہاتھوں نے آگے بھیجا ہے اور خدا اپنے بندوں پر ظلم کرنے والا نہیں
Tafsir al-Jalalayn
‘That is the chastisement for what your hands have sent ahead in other words what you have offered in the way of deeds — He refers to him with reference to the two hands as opposed to other parts because most actions are effected through them — and because God is not unjust to His servants’ chastising them without their having committed any sin.
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْـَٔاخِرَةَ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ
Wa minan naasi mai ya'budul laaha 'alaa harfin fa in asaabahoo khairunit maanna bihee wa in asaabat hu fitnatunin qalaba 'alaa wajhihee khasirad dunyaa wal aakhirah; zaalika huwal khusraanul mubeen
And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.
اور لوگوں میں بعض ایسا بھی ہے جو کنارے پر (کھڑا ہو کر) خدا کی عبادت کرتا ہے۔ اگر اس کو کوئی (دنیاوی) فائدہ پہنچے تو اس کے سبب مطمئن ہوجائے اور اگر کوئی آفت پڑے تو منہ کے بل لوٹ جائے (یعنی پھر کافر ہوجائے) اس نے دنیا میں بھی نقصان اٹھایا اور آخرت میں بھی۔ یہی تو نقصان صریح ہے
Tafsir al-Jalalayn
And among mankind there are those who worship God on a knife-edge that is with uncertainty in his worship — such a person has been likened the knife- edge of a mountain in his precariousness — if good fortune befalls him so that he enjoys health and security with respect to his own self and his property he is reassured by it; but if an ordeal befalls him a trial or ill-health with regard to himself or his property he makes a turnabout that is he reverts to disbelief losing both this world when what he had hoped for in it has eluded him and the Hereafter by his disbelief. That is the manifest loss.
يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُۥ وَمَا لَا يَنفَعُهُۥ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلْبَعِيدُ
Yad'oo min doonil laahi maa laa yadurruhoo wa maa laa yanfa'uh' zaalika huwad dalaalul ba'ed
He invokes instead of Allah that which neither harms him nor benefits him. That is what is the extreme error.
یہ خدا کے سوا ایسی چیز کو پکارتا ہے جو نہ اسے نقصان پہنچائے اور نہ فائدہ دے سکے۔ یہی تو پرلے درجے کی گمراہی ہے
Tafsir al-Jalalayn
He calls on he worships besides God in the way of idols that which could not hurt him should he refrain from worshipping it and that which could not profit him if were to worship it. Such a call is extreme error from the truth.
يَدْعُوا۟ لَمَن ضَرُّهُۥٓ أَقْرَبُ مِن نَّفْعِهِۦ لَبِئْسَ ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ
Yad'oo laman darruhooo aqrabu min naf'ih; labi'salmawlaa wa labi'sal 'asheer
He invokes one whose harm is closer than his benefit - how wretched the protector and how wretched the associate.
ایسے شخص کو پکارتا ہے جس کا نقصان فائدہ سے زیادہ قریب ہے۔ ایسا دوست برا بھی اور ایسا ہم صحبت بھی برا
Tafsir al-Jalalayn
He calls on him the lām of la-man is extra whose harm when worshipped is likelier than his benefit even if he were to have any benefit as he imagines him to have. Truly an evil patron is he that is an evil helper and an evil friend an evil companion is he. After the mention of ‘the doubter’ and his being in manifest ‘loss’ above verse 11 there follows the mention of the believers and their reward as follows
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ إِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
Innal laaha yudkhilul laeena aamanoo wa 'amilus saalihaati jannaatin tajree min tahtihal anhaar; innal laaha yaf'alu maa yureed
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. Indeed, Allah does what He intends.
جو لوگ ایمان لائے اور عمل نیک کرتے رہے خدا ان کو بہشتوں میں داخل کرے گا جن کے نیچے نہریں چل رہیں ہیں۔ کچھ شک نہیں کہ خدا جو چاہتا ہے کرتا ہے
Tafsir al-Jalalayn
Truly God shall admit those who believe and perform righteous deeds in the way of obligatory and supererogatory acts of worship into gardens underneath which rivers flow. Indeed God does whatever He desires in the way of showing beneficence to those who obey Him and degrading those who disobey Him.
مَن كَانَ يَظُنُّ أَن لَّن يَنصُرَهُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى ٱلسَّمَآءِ ثُمَّ لْيَقْطَعْ فَلْيَنظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُۥ مَا يَغِيظُ
Man kaana yazunnu allai yansurahul laahu fid dunyaa wal aakhirati fal yamdud bisababin ilas samaaa'i summal yaqta' falyanzur hal yuzhibanna kaiduhoo maa yagheez
Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?
جو شخص یہ گمان کرتا ہے کہ خدا اس کو دنیا اور آخرت میں مدد نہیں دے گا تو اس کو چاہیئے کہ اوپر کی طرف (یعنی اپنے گھر کی چھت میں) ایک رسی باندھے پھر (اس سے اپنا) گلا گھونٹ لے۔ پھر دیکھے کہ آیا یہ تدبیر اس کے غصے کو دور کردیتی ہے
Tafsir al-Jalalayn
Whoever supposes that God will not help him namely Muhammad (s) His Prophet in this world and the Hereafter let him extend a rope to the ceiling to the roof of his house fixing it there and tying it to his neck and let him hang himself that is let him choke to death because of it by severing his soul from any existence on the earth as reported in the various Sahīh compilations. Then let him see whether his strategy against the Prophet being helped dispels that which enrages him about it. In other words let him choke to death with rage because of it for it is inevitable.
وَكَذَٰلِكَ أَنزَلْنَٰهُ ءَايَٰتٍۭ بَيِّنَٰتٍ وَأَنَّ ٱللَّهَ يَهْدِى مَن يُرِيدُ
Wa kazaalika anzalnaahu aayaatim baiyinaatinw wa annal laaha yahdee mai yureed
And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.
اور اسی طرح ہم نے اس قرآن کو اُتارا ہے (جس کی تمام) باتیں کھلی ہوئی (ہیں) اور یہ (یاد رکھو) کہ خدا جس کو چاہتا ہے ہدایات دیتا ہے
Tafsir al-Jalalayn
So just as We revealed the previous verse We revealed it that is the remainder of the Qur’ān as clear signs manifest signs bayyināt ‘clear signs’ is a circumstantial qualifier and indeed God guides whomever He desires that he be guided wa-anna’Llāha yahdī man yurīdu a supplement to the suffixed pronoun hā’ ‘it’ of anzalnāhu ‘We revealed it’.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّٰبِـِٔينَ وَٱلنَّصَٰرَىٰ وَٱلْمَجُوسَ وَٱلَّذِينَ أَشْرَكُوٓا۟ إِنَّ ٱللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
Innal lazeena aamanoo wallazeena haadoo was saabi'eena wan nasaaraa wal Majoosa wallazeena ashrakooo innal laaha yafsilu bainahum yawmal qiyaamah; innal laaha 'alaa kulli shai'in shaheed
Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.
جو لوگ مومن (یعنی مسلمان) ہیں اور جو یہودی ہیں اور ستارہ پرست اور عیسائی اور مجوسی اور مشرک۔ خدا ان (سب) میں قیامت کے دن فیصلہ کردے گا۔ بےشک خدا ہر چیز سے باخبر ہے
Tafsir al-Jalalayn
Truly those who believe and those of Jewry namely the Jews and the Sabaeans a sect from among them and the Christians and the Magians and the polytheists — God will indeed judge between them on the Day of Resurrection by admitting the believers into Paradise and all others into the Fire. Assuredly God over all things the things which they do is Witness Knowing them a knowledge of direct vision ‘ilm mushāhada.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ
Alam tara annal laaha yasjudu lahoo man fis samaawaati wa man fil ardi wash shamsu walqamaru wan nu joomu wal jibaalu wash shajaru wad dawaaabbu wa kaseerum minan naasi wa kaseerun haqqa 'alaihil 'azaab; wa mai yuhinil laahu famaa lahoo mim mukrim; innallaaha yaf'alu maa yashaaa
Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.
کیا تم نے نہیں دیکھا کہ جو (مخلوق) آسمانوں میں ہے اور جو زمین میں ہے اور سورج اور چاند ستارے اور پہاڑ اور درخت اور چار پائے اور بہت سے انسان خدا کو سجدہ کرتے ہیں۔ اور بہت سے ایسے ہیں جن پر عذاب ثابت ہوچکا ہے۔ اور جس شخص کو خدا ذلیل کرے اس کو عزت دینے والا نہیں۔ بےشک خدا جو چاہتا ہے کرتا ہے
Tafsir al-Jalalayn
Have you not seen have you not realised that to God prostrate whoever is in the heavens and whoever is in the earth together with the sun and the moon and the stars and the mountains and the trees and the animals that is how they are submissive to Him in what He wills of them as well as many of mankind? namely the believers who prostrate to Him in addition to their submissiveness to Him when prostrating in prayer. And for many the chastisement has become due and these are the disbelievers for they refuse to prostrate an action which is contingent on belief. And he whom God abases he whom He makes unprosperous there is none to give him honour none to make him fortunate. Indeed God does whatever He will in the way of abasing or giving honour.
هَٰذَانِ خَصْمَانِ ٱخْتَصَمُوا۟ فِى رَبِّهِمْ فَٱلَّذِينَ كَفَرُوا۟ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ
Haazaani khasmaanikh tasamoo fee Rabbihim fal lazeena kafaroo qutti'at lahum siyaabum min naar; yusabbu min fawqi ru'oosihimul hameem
These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water
یہ دو (فریق) ایک دوسرے کے دشمن اپنے پروردگار (کے بارے) میں جھگڑتے ہیں۔ تو کافر ہیں ان کے لئے آگ کے کپڑے قطع کئے جائیں گے (اور) ان کے سروں پر جلتا ہوا پانی ڈالا جائے گا
Tafsir al-Jalalayn
These twain are two contenders that is the believers constitute one contending party and the five categories of disbelievers constitute the other contending party the term khasm ‘contender’ may be used to refer to one or many who contend concerning their Lord that is to say concerning His religion. As for those who disbelieve garments of fire will be cut out for them garments which they will wear — meaning that the Fire will encompass them — and boiling water will be poured over their heads hamīm is water that has reached an extreme temperature
يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ
Yusharu bihee maa fee butoonihim waljulood
By which is melted that within their bellies and [their] skins.
اس سے ان کے پیٹ کے اندر کی چیزیں اور کھالیں گل جائیں گی
Tafsir al-Jalalayn
whereby will be melted that which is in their bellies of fats and otherwise and whereby will be grilled their skins.
وَلَهُم مَّقَٰمِعُ مِنْ حَدِيدٍ
Wa lahum maqaami'u min hadeed
And for [striking] them are maces of iron.
اور ان (کے مارنے ٹھوکنے) کے لئے لوہے کے ہتھوڑے ہوں گے
Tafsir al-Jalalayn
And there will be hooked rods of iron for them for their heads to be beaten with.
كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَا مِنْ غَمٍّ أُعِيدُوا۟ فِيهَا وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
Kullamaa araadooo any yakhrujoo minhaa min ghammin u'eedoo feeha wa zooqoo 'azaabal hareeq
Every time they want to get out of Hellfire from anguish, they will be returned to it, and [it will be said], "Taste the punishment of the Burning Fire!"
جب وہ چاہیں گے کہ اس رنج (وتکلیف) کی وجہ سے دوزخ سے نکل جائیں تو پھر اسی میں لوٹا دیئے جائیں گے۔ اور (کہا جائے گا کہ) جلنے کے عذاب کا مزہ چکھتے رہو
Tafsir al-Jalalayn
Whenever they desire to exit from it that is from the Fire on account of their anguish they are made to return into it they are driven back into it with the hooked rods and it shall be said to them ‘Taste the chastisement of the burning!’ namely the one that has reached ultimate degree of combustion.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
Innal laaha yudkhilul lazeena aamanoo wa 'amilus saalihaati jannaatin tajree min tahtihal anhaaru yuhallawna feehaa min asaawira min zahabinw wa lu'lu'aa; wa libaasuhum feehaa hareer
Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and pearl, and their garments therein will be silk.
جو لوگ ایمان لائے اور عمل نیک کرتے رہے خدا ان کو بہشتوں میں داخل کرے گا جن کے تلے نہریں بہہ رہیں ہیں۔ وہاں ان کو سونے کے کنگن پہنائے جائیں گے اور موتی۔ اور وہاں ان کا لباس ریشمی ہوگا
Tafsir al-Jalalayn
And He God says of the believers Indeed God shall admit those who believe and perform righteous deeds into gardens underneath which rivers flow; adorned therein with bracelets of gold and pearl read wa-lu’lu’in genitive to mean bracelets made of both elements so that the pearls are set in gold; or read wa-lu’lu’an accusative as a supplement to the syntactical locus of min asāwira ‘bracelets’; and their raiment therein will be silk namely the one forbidden for men to wear in this world.
وَهُدُوٓا۟ إِلَى ٱلطَّيِّبِ مِنَ ٱلْقَوْلِ وَهُدُوٓا۟ إِلَىٰ صِرَٰطِ ٱلْحَمِيدِ
Wa hudooo ilat taiyibi minal qawli wa hudooo ilaaa siraatil hameed
And they had been guided [in worldly life] to good speech, and they were guided to the path of the Praiseworthy.
اور ان کو پاکیزہ کلام کی ہدایت کی گئی اور (خدائے) حمید کی راہ بتائی گئی
Tafsir al-Jalalayn
And they shall be guided in this world to wholesome words namely ‘There is no god except God’ and they shall be guided to the path of the Praised that is to the praiseworthy way of God and His religion.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ ٱلَّذِى جَعَلْنَٰهُ لِلنَّاسِ سَوَآءً ٱلْعَٰكِفُ فِيهِ وَٱلْبَادِ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
Innal lazeena kafaroo wa yasuddoona 'an sabeelil laahi wal Masjidil Haraamil lazee ja'alnaahu linnaasi sawaaa'anil 'aakifu feehi walbaad; wa mai yurid feehi bi ilhaadim bizulmin nuziqhu min 'azaabin aleem
Indeed, those who have disbelieved and avert [people] from the way of Allah and [from] al-Masjid al-Haram, which We made for the people - equal are the resident therein and one from outside; and [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment.
جو لوگ کافر ہیں اور (لوگوں کو) خدا کے رستے سے اور مسجد محترم سے جسے ہم نے لوگوں کے لئے یکساں (عبادت گاہ) بنایا ہے روکتے ہیں۔ خواہ وہاں کے رہنے والے ہوں یا باہر سے آنے والے۔ اور جو اس میں شرارت سے کج روی (وکفر) کرنا چاہے اس کو ہم درد دینے والے عذاب کا مزہ چکھائیں گے۔
Tafsir al-Jalalayn
Truly those who disbelieve and who bar from the way of God from obedience to Him and from the Sacred Mosque which We have assigned as a holy rite and a place of devotion for mankind equally for the dweller the one who resides therein and the visitor the passer-by; and whoever seeks to commit sacrilege therein the bā’ of bi-ilhādin ‘sacrilege’ is extra by doing wrong in other words for such a reason committing what is forbidden even if he should curse the Mosque’s attendant We shall make him taste a painful chastisement that is some such chastisement from this last clause one may derive the predicate of the introductory particle inna ‘truly’ and it is this ‘We shall make them taste a painful chastisement’.
وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
Wa iz bawwaanaa li Ibraaheema makaanal Baiti allaa tushrik bee shai'anw wa tahhir Baitiya litaaa'ifeena walqaaa' imeena warrukka 'is sujood
And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
(اور ایک وقت تھا) جب ہم نے ابراہیم کے لئے خانہ کعبہ کو مقرر کیا (اور ارشاد فرمایا) کہ میرے ساتھ کسی چیز کو شریک نہ کیجیو اور طواف کرنے والوں اور قیام کرنے والوں اور رکوع کرنے والوں (اور) سجدہ کرنے والوں کے لئے میرے گھر کو صاف رکھا کرو
Tafsir al-Jalalayn
And mention when We settled when We pointed out for Abraham the site of the House that he may build it — for it the House had been raised to heaven at the time of the Flood — and We commanded him saying ‘Do not ascribe any partner to Me and purify My House of graven images for those who circumambulate it and those who are resident staying therein and those who bow and prostrate al-rukka‘ and al-sujūd are the plural forms of rāki‘ and sājid respectively those praying.
وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ
Wa azzin fin naasi bil Hajji yaatooka rijaalanw wa 'alaa kulli daamiriny yaateena min kulli fajjin 'ameeq
And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass -
اور لوگوں میں حج کے لئے ندا کر دو کہ تمہاری پیدل اور دبلے دبلے اونٹوں پر جو دور دراز رستوں سے چلے آتے ہو (سوار ہو کر) چلے آئیں
Tafsir al-Jalalayn
And announce call out among the people the season for Pilgrimage. Thus he cried out from the top of the mountain of Abū Qubays ‘O people your Lord has built a House and has made pilgrimage to it an obligation upon you so respond to the call of your Lord’ turning his face to the right and to the left to the east and to the west; and every one of those for whom the performance of the pilgrimage had been preordained by God from among the loins of men and the wombs of women responded to him thus ‘At Your service our Lord we are at Your service’ labbayka’Llāhumma labbayk. The response to the command clause is the following and they shall come to you on foot walking rijāl plural of rājil similar in pattern to qā’im ‘standing’ and its plural qiyām and riding on every lean camel that is on every emaciated camel dāmir this term may be used to refer to both male and female camels. They shall come that is the lean camels by grammatical agreement with the feminine verb form from every deep ravine from every distant route
لِّيَشْهَدُوا۟ مَنَٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍ مَّعْلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ
Li yashhadoo manaafi'a lahum wa yazkurus mal laahi feee ayyaamimma'loomaatin 'alaa maa razaqahum mim baheematil an'aami fakuloo minhaa wa at'imul baaa'isal faqeer
That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.
تاکہ اپنے فائدے کے کاموں کے لئے حاضر ہوں۔ اور (قربانی کے) ایام معلوم میں چہار پایاں مویشی (کے ذبح کے وقت) جو خدا نے ان کو دیئے ہیں ان پر خدا کا نام لیں۔ اس میں سے تم خود بھی کھاؤ اور فقیر درماندہ کو بھی کھلاؤ
Tafsir al-Jalalayn
that they may witness that they may be present before things that are of benefit to them in this world such as commerce or of benefit in the Hereafter or in both — all of which are valid alternative opinions — and mention God’s Name on appointed days namely the ten days of Dhū’l-Hijja or the Day of ‘Arafa or from the Day of Immolation up to the last days of tashrīq — all of which are valid alternative opinions — over the livestock which He has provided them such as the camels cows and sheep immolated on the Day of the ‘Īd and any subsequent offerings or sacrifices. “So eat thereof if it be recommended and feed the wretched poor” that is the one in dire poverty.
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ
Summal yaqdoo tafasahum wal yoofoo nuzoorahum wal yattawwafoo bil Baitil 'Ateeq
Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
پھر چاہیئے کہ لوگ اپنا میل کچیل دور کریں اور نذریں پوری کریں اور خانہٴ قدیم (یعنی بیت الله) کا طواف کریں
Tafsir al-Jalalayn
Then let them do away with their self-neglect that is to say let them remove any dirt or unkemptness such as any long fingernails and let them fulfil read wa’l-yūfū or wa’l-yuwaffū their vows in the way of offerings and sacrifices and perform the circumambulation the circumambulation following the egress from ‘Arafa of the Ancient House’ that is the Old one because it was the first House founded for mankind.
ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيْرٌ لَّهُۥ عِندَ رَبِّهِۦ وَأُحِلَّتْ لَكُمُ ٱلْأَنْعَٰمُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ فَٱجْتَنِبُوا۟ ٱلرِّجْسَ مِنَ ٱلْأَوْثَٰنِ وَٱجْتَنِبُوا۟ قَوْلَ ٱلزُّورِ
Zaalika wa mai yu'azzim hurumaatil laahi fahuwa khairul lahoo 'inda Rabbih; wa uhillat lakumul an'aamu illaa maa yutlaa 'alaikum fajtanibur rijsa minal awsaani wajtaniboo qawlaz zoor
That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement,
یہ (ہمارا حکم ہے) جو شخص ادب کی چیزوں کی جو خدا نے مقرر کی ہیں عظمت رکھے تو یہ پروردگار کے نزدیک اس کے حق میں بہتر ہے۔ اور تمہارے لئے مویشی حلال کردیئے گئے ہیں۔ سوا ان کے جو تمہیں پڑھ کر سنائے جاتے ہیں تو بتوں کی پلیدی سے بچو اور جھوٹی بات سے اجتناب کرو
Tafsir al-Jalalayn
That is that dhālika the predicate of an implied subject in other words ‘the matter’ or ‘the affair’ is ‘that which has been mentioned’. And whoever venerates the sacraments of God namely those things whose violation is forbidden that veneration of them shall be better for him with his Lord in the Hereafter. And cattle are lawful for you to consume after their slaughter except for that which has been recited to you as being unlawful in the verse Forbidden to you is carrion … Q. 53. The exceptive clause above is a discontinuous one; but it could also be taken as continuous so that the prohibition is of that which has died and so on. So avoid the abomination of idols mina’l-awthān min here is explicative as opposed to partitive in other words ‘avoid abomination namely idols’ and avoid false speech that is to say ascribing partners to God in your uttering of the talbiya or avoid bearing false witness;
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ سَحِيقٍ
Hunafaaa'a lillaahi ghaira mushrikeena bih; wa mai yushrik billaahi faka annamaa kharra minas samaaa'i fatakh tafuhut tairu aw tahwee bihir reehu bee makaanin saheeq
Inclining [only] to Allah, not associating [anything] with Him. And he who associates with Allah - it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.
صرف ایک خدا کے ہو کر اس کے ساتھ شریک نہ ٹھیرا کر۔ اور جو شخص (کسی کو) خدا کے ساتھ شریک مقرر کرے تو وہ گویا ایسا ہے جیسے آسمان سے گر پڑے پھر اس کو پرندے اُچک لے جائیں یا ہوا کسی دور جگہ اُڑا کر پھینک دے
Tafsir al-Jalalayn
being hanīfs to God being of those who have submitted to God inclining away from every religion except His religion not ascribing partners to Him this clause emphasises the preceding one both clauses being circumstantial qualifiers referring to the third person plural indicator wāw of ijtanibū ‘avoid’. For whoever ascribes partners to God it is as though he had fallen from the heaven and been snatched away by vulture birds that is as though they had seized him swiftly or as though the wind had blown him dropped him into a far-off place so that there is no hope of his being saved.
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ
Zaalika wa mai yu'azzim sha'aaa'iral laahi fa innahaa min taqwal quloob
That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.
(یہ ہمارا حکم ہے) اور جو شخص ادب کی چیزوں کی جو خدا نے مقرر کی ہیں عظمت رکھے تو یہ (فعل) دلوں کی پرہیزگاری میں سے ہے
Tafsir al-Jalalayn
That dhālika an implied subject al-amru ‘the matter is’ is taken to precede this predicate. And whoever venerates the sacraments of God then that in other words then that veneration of them — namely of the beasts of sacrifice offered in the Sanctuary after the best of them have been selected and fattened — derives from the piety of the hearts of those individuals. These sacraments are called sha‘ā’ir because they are marked out ish‘ār with something to indicate that they are offerings such as having a hump pierced with a piece of metal.
لَكُمْ فِيهَا مَنَٰفِعُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَآ إِلَى ٱلْبَيْتِ ٱلْعَتِيقِ
Lakum feehaa manaafi'u ilaaa ajalim musamman summa mahilluhaaa ilal Baitil 'Ateeq
For you the animals marked for sacrifice are benefits for a specified term; then their place of sacrifice is at the ancient House.
ان میں ایک وقت مقرر تک تمہارے لئے فائدے ہیں پھر ان کو خانہٴ قدیم (یعنی بیت الله) تک پہنچانا (اور ذبح ہونا) ہے
Tafsir al-Jalalayn
You may benefit from them such as riding on them and carrying your loads on them in a way that does not harm them until a specified time the time for its immolation. Thereafter its lawful sacrifice that is the site where its immolation becomes due is by the Ancient House meaning the entire Meccan Sanctuary.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ فَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَلَهُۥٓ أَسْلِمُوا۟ وَبَشِّرِ ٱلْمُخْبِتِينَ
Wa likulli ummatin ja'alnaa mansakal liyazkurus mal laahi 'alaa maa razaqahum mim baheematil an'aam; failaahukum ilaahunw Waahidun falahooo aslimoo; wa bashshiril mukhbiteen
And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muhammad], give good tidings to the humble [before their Lord]
اور ہم نے ہر اُمت کے لئے قربانی کا طریق مقرر کردیا ہے تاکہ جو مویشی چارپائے خدا نے ان کو دیئے ہیں (ان کے ذبح کرنے کے وقت) ان پر خدا کا نام لیں۔ سو تمہارا معبود ایک ہی ہے تو اسی کے فرمانبردار ہوجاؤ۔ اور عاجزی کرنے والوں کو خوشخبری سنادو
Tafsir al-Jalalayn
And for every community that is for every believing group that came before you We have appointed a holy rite read mansakan as the verbal noun ‘ritual’ or mansikan as a noun denoting the site for a rite in other words for every community We have appointed a sacrificial slaughter or the site for such a ritual that they might mention God’s Name over the livestock that He has provided them at the point of slaughtering them. For your God is One God so submit yield to Him. And give good tidings to the humbly obedient
ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَٱلصَّٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمْ وَٱلْمُقِيمِى ٱلصَّلَوٰةِ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
Allazeena izaa zukiral laahu wajilat quloobuhum wassaabireena 'alaa maaa asaabahum walmuqeemis Salaati wa mimmaa razaqnaahum yunfiqoon
Who, when Allah is mentioned, their hearts are fearful, and [to] the patient over what has afflicted them, and the establishers of prayer and those who spend from what We have provided them.
یہ وہ لوگ ہیں کہ جب خدا کا نام لیا جاتا ہے تو ان کے دل ڈر جاتے ہیں اور جب ان پر مصیبت پڑتی ہے تو صبر کرتے ہیں اور نماز آداب سے پڑھتے ہیں اور جو (مال) ہم نے ان کو عطا فرمایا ہے (اس میں سے) (نیک کاموں میں) خرچ کرتے ہیں
Tafsir al-Jalalayn
who when God is mentioned their hearts tremble fear and who endure patiently whatever may befall them of ordeals and who observe prayer at its appointed times and who from that which We have provided them expend from it give voluntary alms.
وَٱلْبُدْنَ جَعَلْنَٰهَا لَكُم مِّن شَعَٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ كَذَٰلِكَ سَخَّرْنَٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Walbudna ja'alnaahaa lakum min sha'aaa'iril laahi lakum feehaa khairun fazkurusmal laahi 'alaihaa sawaaff; fa izaa wajabat junoobuhaa fakuloo minhaa wa at'imul qaani'a walmu'tarr; kazaalika sakhkharnaahaa lakum la'allakum tashkuroon
And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good. So mention the name of Allah upon them when lined up [for sacrifice]; and when they are [lifeless] on their sides, then eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful.
اور قربانی کے اونٹوں کو بھی ہم نے تمہارے لئے شعائر خدا مقرر کیا ہے۔ ان میں تمہارے لئے فائدے ہیں۔ تو (قربانی کرنے کے وقت) قطار باندھ کر ان پر خدا کا نام لو۔ جب پہلو کے بل گر پڑیں تو ان میں سے کھاؤ اور قناعت سے بیٹھ رہنے والوں اور سوال کرنے والوں کو بھی کھلاؤ۔ اس طرح ہم نے ان کو تمہارے زیرفرمان کردیا ہے تاکہ تم شکر کرو
Tafsir al-Jalalayn
And as for the sacrificial camels al-budn plural of badana which are ‘camels’ — We have appointed them for you as one of God’s sacraments the ritual ceremonies of His religion. There is good for you in them benefit for you in this world as already mentioned and a reward in the Hereafter. So mention God’s Name over them at the point of immolating them when they are lined up standing on three legs with the left foreleg hobbled. Then when their flanks have collapsed fallen to the ground after immolation — which is the time when one may eat of them — eat of them if you wish and feed the self-contained beggar al-qāni‘ a beggar who is content with what he is given neither asking nor approaching people and the suppliant al-mu‘tarr a beggar who asks for charity or approaches people for that purpose. So that is similar to such a disposal We have disposed them for you that it may be immolated or ridden — for otherwise it would not have been possible — that perhaps you might be thankful for My graces to you.
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَبَشِّرِ ٱلْمُحْسِنِينَ
Lany yanaalal laaha luhoo muhaa wa laa dimaaa'uhaa wa laakiny yanaaluhut taqwaa minkum; kazaalika sakhkharhaa lakum litukabbirul laaha 'alaa ma hadaakum; wa bashshirul muhsineen
Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good.
خدا تک نہ اُن کا گوشت پہنچتا ہے اور نہ خون۔ بلکہ اس تک تمہاری پرہیزگاری پہنچتی ہے۔ اسی طرح خدا نے ان کو تمہارا مسخر کر دیا ہے تاکہ اس بات کے بدلے کہ اس نے تم کو ہدایت بخشی ہے اسے بزرگی سے یاد کرو۔ اور (اے پیغمبر) نیکوکاروں کو خوشخبری سنا دو
Tafsir al-Jalalayn
Neither their flesh nor their blood shall reach God that is neither of these shall be raised up to Him; rather it is your piety that shall reach Him that is it is your righteous action performed purely for Him together with your faith that shall be raised up to Him. Thus has He disposed them for you that you may magnify God for His guiding you for His pointing out to you the ritual ceremonies of His religion and the rites of His pilgrimage. And give good tidings to the virtuous namely those who affirm the Oneness of God.
إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ
Innal laaha yudaafi' 'anil lazeena aamanoo; innal laaha laa yuhibbu kulla khawwaanin kafoor
Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.
خدا تو مومنوں سے ان کے دشمنوں کو ہٹاتا رہتا ہے۔ بےشک خدا کسی خیانت کرنے والے اور کفران نعمت کرنے والے کو دوست نہیں رکھتا۔
Tafsir al-Jalalayn
Indeed God protects those who believe against the ruinous misguidance of idolaters. Indeed God does not love the treacherous with regard to what is entrusted to him the ungrateful for His grace — these are the idolaters —in other words He will punish them.
أُذِنَ لِلَّذِينَ يُقَٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ
Uzina lillazeena yuqaataloona bi annahum zulimoo; wa innal laaha 'alaa nasrihim la Qaderr
Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.
جن مسلمانوں سے (خواہ مخواہ) لڑائی کی جاتی ہے ان کو اجازت ہے (کہ وہ بھی لڑیں) کیونکہ ان پر ظلم ہو رہا ہے۔ اور خدا (ان کی مدد کرے گا وہ) یقیناً ان کی مدد پر قادر ہے
Tafsir al-Jalalayn
Permission is granted to those who fight namely to the believers to fight back — this was the first verse to be revealed regarding the struggle in the way of God jihād because they have been wronged as a result of the wrong done to them by the disbelievers. And God is truly able to help them;
ٱلَّذِينَ أُخْرِجُوا۟ مِن دِيَٰرِهِم بِغَيْرِ حَقٍّ إِلَّآ أَن يَقُولُوا۟ رَبُّنَا ٱللَّهُ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَٰمِعُ وَبِيَعٌ وَصَلَوَٰتٌ وَمَسَٰجِدُ يُذْكَرُ فِيهَا ٱسْمُ ٱللَّهِ كَثِيرًا وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ
Allazeena ukhrijoo min diyaarihim bighairi haqqin illaaa any yaqooloo rabbunallaah; wa law laa daf'ul laahin naasa ba'dahum biba'dil lahuddimat sawaami'u wa biya'unw wa salawaatunw wa masaajidu yuzkaru feehasmul laahi kaseeraa; wa layansurannal laahu mai yansuruh; innal laaha la qawiyyun 'Azeez
[They are] those who have been evicted from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.
یہ وہ لوگ ہیں کہ اپنے گھروں سے ناحق نکال دیئے گئے (انہوں نے کچھ قصور نہیں کیا) ہاں یہ کہتے ہیں کہ ہمارا پروردگار خدا ہے۔ اور اگر خدا لوگوں کو ایک دوسرے سے نہ ہٹاتا رہتا تو (راہبوں کے) صومعے اور (عیسائیوں کے) گرجے اور (یہودیوں کے) عبادت خانے اور (مسلمانوں کی) مسجدیں جن میں خدا کا بہت سا ذکر کیا جاتا ہے ویران ہوچکی ہوتیں۔ اور جو شخص خدا کی مدد کرتا ہے خدا اس کی ضرور مدد کرتا ہے۔ بےشک خدا توانا اور غالب ہے
Tafsir al-Jalalayn
they are those who were expelled from their homes without right for their expulsion; they were expelled only because they said that is because of their saying ‘Our Lord is God’ alone such a saying is ‘right’ and so then to be expelled for saying it is to be expelled without right. Were it not for God’s causing some people ba‘dahum ‘some’ substitutes for al-nāsa ‘people’ to drive back others destruction would have befallen read la-huddimat to emphasise a great number of destructions; or read la-hudimat the monasteries sawāmi‘ is for monks and churches kanā’is are for Christians and synagogues salawāt is the Hebrew term for Jewish houses of worship kanā’is and mosques masājid are for Muslims in which that is in which mentioned places God’s Name is mentioned greatly and with such destruction acts of worship cease. Assuredly God will help those who help Him that is who help His religion. God is truly Strong overpowering His creation Mighty Invincible in terms of His dominion and power;
ٱلَّذِينَ إِن مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ أَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ وَأَمَرُوا۟ بِٱلْمَعْرُوفِ وَنَهَوْا۟ عَنِ ٱلْمُنكَرِ وَلِلَّهِ عَٰقِبَةُ ٱلْأُمُورِ
Allazeena im makkan naahum fil ardi aqaamus Salaata wa aatawuz Zakaata wa amaroo bilma'roofi wa nahaw 'anil munkar; wa lillaahi 'aaqibatul umoor
[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.
یہ وہ لوگ ہیں کہ اگر ہم ان کو ملک میں دسترس دیں تو نماز پڑھیں اور زکوٰة ادا کریں اور نیک کام کرنے کا حکم دیں اور برے کاموں سے منع کریں اور سب کاموں کا انجام خدا ہی کے اختیار میں ہے
Tafsir al-Jalalayn
those who if We empower them in the land by granting them victory over their enemies maintain the prayer and pay the alms and enjoin decency and forbid indecency this last is the response to the conditional clause which together with the response constitute a relative clause of the relative noun ‘those who’; hum ‘they are’ may be taken as the implied subject before this. And with God rests the outcome of all matters in other words to Him these matters return in the Hereafter.
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ
Wa iny yukazzibooka faqad kazzabat qablahum qawmu Nooinw wa Aadunw wa Samood
And if they deny you, [O Muhammad] - so, before them, did the people of Noah and 'Aad and Thamud deny [their prophets],
اور اگر یہ لوگ تم کو جھٹلاتے ہیں ان سے پہلے نوح کی قوم اور عاد وثمود بھی (اپنے پیغمبروں کو) جھٹلا چکے ہیں
Tafsir al-Jalalayn
And if they deny you — these words to the end of the statement are meant to comfort the Prophet s — the people of Noah denied before them kadhdhabat in the feminine person on the basis of the overall import and ‘Ād the people of Hūd and Thamūd the people of Sālih
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍ
Wa qawmu Ibraaheema wa qawmu Loot
And the people of Abraham and the people of Lot
اور قوم ابراہیم اور قوم لوط بھی
Tafsir al-Jalalayn
as well as the people of Abraham and the people of Lot
وَأَصْحَٰبُ مَدْيَنَ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَٰفِرِينَ ثُمَّ أَخَذْتُهُمْ فَكَيْفَ كَانَ نَكِيرِ
Wa as haabu Madyana wa kuzziba Moosaa fa amlaitu lilkaafireena summa akhaztuhum fakaifa kaana nakeer
And the inhabitants of Madyan. And Moses was denied, so I prolonged enjoyment for the disbelievers; then I seized them, and how [terrible] was My reproach.
اور مدین کے رہنے والے بھی۔ اور موسیٰ بھی تو جھٹلائے جاچکے ہیں لیکن میں کافروں کو مہلت دیتا رہا پھر ان کو پکڑ لیا۔ تو (دیکھ لو) کہ میرا عذاب کیسا (سخت) تھا
Tafsir al-Jalalayn
and the inhabitants of Midian the people of Shu‘ayb and Moses was also denied he was denied by the native Egyptians al-qibt and not by his people the Children of Israel. In other words all of those people denied their messengers so take them these messengers as a good example of constancy. And I granted the disbelievers respite I postponed dealing with them by deferring their requital then I seized them with chastisement and how terrible was My abhorrence! nakīr that is to say My rebuke inkār of them for their denial by My destroying them the interrogative is meant as an affirmative in other words it My chastisement was well-placed.
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَٰهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ
Faka ayyim min qaryatin ahlaknaahaa wa hiya zaalimatun fahiya khaawiyatun 'alaa 'urooshihaa wa bi'rim mu'at talatinw wa qasrim masheed
And how many a city did We destroy while it was committing wrong - so it is [now] fallen into ruin - and [how many] an abandoned well and [how many] a lofty palace.
اور بہت سی بستیاں ہیں کہ ہم نے ان کو تباہ کر ڈالا کہ وہ نافرمان تھیں۔ سو وہ اپنی چھتوں پر گری پڑی ہیں۔ اور (بہت سے) کنوئیں بےکار اور (بہت سے) محل ویران پڑے ہیں
Tafsir al-Jalalayn
How many a town I have destroyed ahlaktuhā a variant reading has ahlaknāhā ‘We have destroyed’ while it was doing wrong that is while its inhabitants were doing wrong by being disbelievers but now it lies fallen down collapsed on its roofs and how many a neglected well abandoned because of the death of its owners and a lofty palace stands empty because of the death of its residents.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ
Afalam yaseeroo fil ardi fatakoona lahum quloobuny ya'qiloona bihaaa aw aazaanuny yasm'oona bihaa fa innahaa laa ta'mal absaaru wa laakin ta'mal quloobul latee fissudoor
So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.
کیا ان لوگوں نے ملک میں سیر نہیں کی تاکہ ان کے دل (ایسے) ہوتے کہ ان سے سمجھ سکتے۔ اور کان (ایسے) ہوتے کہ ان سے سن سکتے۔ بات یہ ہے کہ آنکھیں اندھی نہیں ہوتیں بلکہ دل جو سینوں میں ہیں (وہ) اندھے ہوتے ہیں
Tafsir al-Jalalayn
Have they namely the disbelievers of Mecca not travelled in the land so that they may have hearts with which to comprehend what befell deniers before them or ears with which to hear? the stories of how they were destroyed and their dwelling-places were ruined and so take heed? Indeed it is not the eyes that turn blind but it is the hearts that turn blind within the breasts allatī fī’l-sudūr for emphasis.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ
Wa yasta'juloonaka bil'azaabi wa lany yukhlifal laahu wa'dah; wa inna yawman 'inda Rabbika ka'alfi sanatim mimmaa ta'uddoon
And they urge you to hasten the punishment. But Allah will never fail in His promise. And indeed, a day with your Lord is like a thousand years of those which you count.
اور (یہ لوگ) تم سے عذاب کے لئے جلدی کر رہے ہیں اور خدا اپنا وعدہ ہرگز خلاف نہیں کرے گا۔ اور بےشک تمہارے پروردگار کے نزدیک ایک روز تمہارے حساب کے رو سے ہزار برس کے برابر ہے
Tafsir al-Jalalayn
And they ask you to hasten the chastisement even though God would never break His promise of sending down the chastisement upon them — and so He sent it down on the day of Badr. And truly a day with your Lord of the days of the Hereafter on account of the severity of the chastisement is like a thousand years of your counting read ta‘uddūna or ya‘uddūna ‘their counting’ in this world.
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ
Wa ka ayyim min qaryatin amlaitu lahaa wa hiya zaalimatun summa akhaztuhaa wa ilaiyal maseer
And for how many a city did I prolong enjoyment while it was committing wrong. Then I seized it, and to Me is the [final] destination.
اور بہت سی بستیاں ہیں کہ میں ان کو مہلت دیتا رہا اور وہ نافرمان تھیں۔ پھر میں نے ان کو پکڑ لیا۔ اور میری طرف ہی لوٹ کر آنا ہے
Tafsir al-Jalalayn
To how many a town did I give respite while it was doing wrong; but then I seized it meaning I seized its inhabitants and with Me lies the journey’s end the final return.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَآ أَنَا۠ لَكُمْ نَذِيرٌ مُّبِينٌ
Qul yaaa ayyuhan naasu innamaaa ana lakum nazeerum mubeen
Say, "O people, I am only to you a clear warner."
(اے پیغمبر) کہہ دو کہ لوگو! میں تم کو کھلم کھلا نصیحت کرنے والا ہوں
Tafsir al-Jalalayn
Say ‘O mankind that is O people of Mecca I am only a manifest warner to you’ one whose warning is plain; but also I am a giver of good tidings to the believers.
فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Fallazeena aamanoo wa 'amilu saalihaati lahum maghfiratunw wa rizqun kareem
And those who have believed and done righteous deeds - for them is forgiveness and noble provision.
تو جو لوگ ایمان لائے اور نیک کام کئے ان کے لئے بخشش اور آبرو کی روزی ہے
Tafsir al-Jalalayn
And so those who believe and perform righteous deeds — for them there shall be forgiveness of their sins and a glorious provision namely Paradise.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
Wallazeena sa'aw feee Aayaatinaa mu'aajizeena ulaaa ika As-haabul jaheem
But the ones who strove against Our verses, [seeking] to cause failure - those are the companions of Hellfire.
اور جن لوگوں نے ہماری آیتوں میں (اپنے زعم باطل میں) ہمیں عاجز کرنے کے لئے سعی کی، وہ اہل دوزخ ہیں
Tafsir al-Jalalayn
But those who strive against Our signs namely the Qur’ān in order to invalidate them seeking to incapacitate mu‘ajjizīna those who follow the Prophet this meaning of mu‘ajjizīna being derived from their assumption that these followers are incapable individuals and impeding them from practising their faith; or mu‘ajjizīna means supposing Us to be incapable against them a variant reading of mu‘ajjizīna has mu‘ājizīna meaning ‘contending with Us’ that is to say they suppose that they will be able to elude Us by denying resurrection and requital — those they shall be the inhabitants of hell-fire.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِىٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَٰتِهِۦ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Wa maaa arsalnaa min qablika mir Rasoolinnw wa laa Nabiyyin illaaa izaaa tamannaaa alqash Shaitaanu feee umniy yatihee fa yansakhul laahu maa yulqish Shaitaanu summa yuhkimul laahu aayaatih; wallaahu 'Aleemun Hakeem
And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.
اور ہم نے تم سے پہلے کوئی رسول اور نبی نہیں بھیجا مگر (اس کا یہ حال تھا کہ) جب وہ کوئی آرزو کرتا تھا تو شیطان اس کی آرزو میں (وسوسہ) ڈال دیتا تھا۔ تو جو (وسوسہ) شیطان ڈالتا ہے خدا اس کو دور کردیتا ہے۔ پھر خدا اپنی آیتوں کو مضبوط کردیتا ہے۔ اور خدا علم والا اور حکمت والا ہے
Tafsir al-Jalalayn
And We did not send before you any messenger rasūl — this is a prophet who has been commanded to deliver a Message — or prophet nabī — one who has not been commanded to deliver anything — but that when he recited the scripture Satan cast into his recitation what is not from the Qur’ān but which those to whom he the prophet had been sent would find pleasing. The Prophet s had during an assembly of the men of Quraysh after reciting the following verses from sūrat al-Najm Have you considered Lāt and ‘Uzzā? And Manāt the third one? 5319-20 added as a result of Satan casting them onto his tongue without his the Prophet’s being aware of it the following words ‘those are the high-flying cranes al-gharānīq al-‘ulā and indeed their intercession is to be hoped for’ and so they the men of Quraysh were thereby delighted. Gabriel however later informed him the Prophet of this that Satan had cast onto his tongue and he was grieved by it; but was subsequently comforted with this following verse that he might be reassured of God’s pleasure thereat God abrogates nullifies whatever Satan had cast then God confirms His revelations. And God is Knower of Satan’s casting of that which has been mentioned Wise in His enabling him Satan to do such things for He does whatever He will.
لِّيَجْعَلَ مَا يُلْقِى ٱلشَّيْطَٰنُ فِتْنَةً لِّلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْقَاسِيَةِ قُلُوبُهُمْ وَإِنَّ ٱلظَّٰلِمِينَ لَفِى شِقَاقٍۭ بَعِيدٍ
Liyaj'ala maa yulqish Shaitaanu fitnatal lillazeena fee quloobihim maradunw walqaasiyati quloobuhum; wa innaz zaalimeena lafee shiqaaqim ba'eed
[That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension.
غرض (اس سے) یہ ہے کہ جو (وسوسہ) شیطان ڈالتا ہے اس کو ان لوگوں کے لئے جن کے دلوں میں بیماری ہے اور جن کے دل سخت ہیں ذریعہ آزمائش ٹھہرائے۔ بےشک ظالم پرلے درجے کی مخالفت میں ہیں
Tafsir al-Jalalayn
That He may make what Satan has cast a trial a test for those in whose hearts is a sickness dissension and hypocrisy and those whose hearts are hardened namely the idolaters hardened against acceptance of the truth. For truly the evildoers the disbelievers are steeped in extreme defiance in a protracted feud with the Prophet s and the believers for his tongue uttered mention of their gods in a way that pleased them and yet this was later nullified.
وَلِيَعْلَمَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا۟ بِهِۦ فَتُخْبِتَ لَهُۥ قُلُوبُهُمْ وَإِنَّ ٱللَّهَ لَهَادِ ٱلَّذِينَ ءَامَنُوٓا۟ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
Wa liya'lamal lazeena ootul 'ilma annahul haqqu mir Rabbika fa yu'minoo bihee fatukhbita ahoo quloobuhum; wa innal laaha lahaadil lazeena aamanoo ilaa Siraatim Mustaqeem
And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.
اور یہ بھی غرض ہے کہ جن لوگوں کو علم عطا ہوا ہے وہ جان لیں کہ وہ (یعنی وحی) تمہارے پروردگار کی طرف سے حق ہے تو وہ اس پر ایمان لائیں اور ان کے دل خدا کے آگے عاجزی کریں۔ اور جو لوگ ایمان لائے ہیں خدا ان کو سیدھے رستے کی طرف ہدایت کرتا ہے
Tafsir al-Jalalayn
And that those who have been given knowledge of God’s Oneness and the Qur’ān may know that it the Qur’ān is the truth from your Lord so that they may believe therein and their hearts may find reassurance in it. And assuredly God guides those who believe to a straight path a straight route namely the religion of Islam.
وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ فِى مِرْيَةٍ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
Wa laa yazaalul lazeena kafaroo fee miryatim minhu hattaa taatiyahumus Saa'atu baghtatan aw yaatiyahum 'azaabu Yawmin 'aqeem
But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day.
اور کافر لوگ ہمیشہ اس سے شک میں رہیں گے یہاں تک کہ قیامت ان پر ناگہاں آجائے یا ایک نامبارک دن کا عذاب ان پر واقع ہو
Tafsir al-Jalalayn
And those who disbelieve will not cease to be in doubt of it that is the Qur’ān — because of what Satan had cast onto the tongue of the Prophet s and what had thereafter been nullified — until the Hour comes upon them unawares that is the Hour of their death or of resurrection comes upon them suddenly or there come upon them the chastisement of a day of desolation ‘aqīm namely the day of Badr which held nothing of good for disbelievers much like a sterile wind rīh ‘aqīm that bears no good; or it means the Day of Resurrection referred to as ‘desolate’ because thereafter there will be no more night.
ٱلْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ فَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فِى جَنَّٰتِ ٱلنَّعِيمِ
Almulku Yawma'izil lillaahi yahkumu bainahum; fallazeena aamanoo wa 'amilus saalihaati fee jannaatin Na'eem
[All] sovereignty that Day is for Allah; He will judge between them. So they who believed and did righteous deeds will be in the Gardens of Pleasure.
اس روز بادشاہی خدا ہی کی ہوگی۔ اور ان میں فیصلہ کردے گا تو جو لوگ ایمان لائے اور عمل نیک کرتے رہے وہ نعمت کے باغوں میں ہوں گے
Tafsir al-Jalalayn
Sovereignty on that day namely on the Day of Resurrection will be God’s alone the sense of God’s ‘consolidation’ of sovereignty on that Day suggested by the clause renders the adverbial qualifier yawma’idhin ‘on that day’ into accusative dependent status. He will judge between them between believers and disbelievers in the way that He explains next Then those who believed and performed righteous deeds will be in Gardens of Bliss as a bounty from God
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَا فَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
Wallazeena kafaroo wa kazzaboo bi Aayaatinaa fa ulaaa'ika lahum 'azaabum muheen
And they who disbelieved and denied Our signs - for those there will be a humiliating punishment.
اور جو کافر ہوئے اور ہماری آیتوں کو جھٹلاتے رہے ان کے لئے ذلیل کرنے والا عذاب ہوگا
Tafsir al-Jalalayn
while those who disbelieved and denied Our signs for them will be a humiliating chastisement a severe one because of their disbelief.
وَٱلَّذِينَ هَاجَرُوا۟ فِى سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓا۟ أَوْ مَاتُوا۟ لَيَرْزُقَنَّهُمُ ٱللَّهُ رِزْقًا حَسَنًا وَإِنَّ ٱللَّهَ لَهُوَ خَيْرُ ٱلرَّٰزِقِينَ
Wallazeena haajaroo fee sabeelil laahi summa qutilooo law maatoo la yarzuqan nahumul laahu rizqan hasanaa; wa innal laaha la Huwa khairur raaziqeen
And those who emigrated for the cause of Allah and then were killed or died - Allah will surely provide for them a good provision. And indeed, it is Allah who is the best of providers.
اور جن لوگوں نے خدا کی راہ میں ہجرت کی پھر مارے گئے یا مر گئے۔ ان کو خدا اچھی روزی دے گا۔ اور بےشک خدا سب سے بہتر رزق دینے والا ہے
Tafsir al-Jalalayn
And those who emigrated in the way of God that is in obedience to Him from emigrating from Mecca to Medina and then were slain or died God shall provide them with a good provision namely the provision of Paradise. Truly God is the best of providers the most excellent of givers.
لَيُدْخِلَنَّهُم مُّدْخَلًا يَرْضَوْنَهُۥ وَإِنَّ ٱللَّهَ لَعَلِيمٌ حَلِيمٌ
La yudkhilan nahum mud khalany yardawnah; wa innal laaha la 'Aleemun Haleem
He will surely cause them to enter an entrance with which they will be pleased, and indeed, Allah is Knowing and Forbearing.
وہ ان کو ایسے مقام میں داخل کرے گا جسے وہ پسند کریں گے۔ اور خدا تو جاننے والا (اور) بردبار ہے
Tafsir al-Jalalayn
Assuredly He will admit them into a place read mudkhalan or madkhalan respectively signifying the means of entry or the place entered that is pleasing to them and that is Paradise. And truly God is Knowing of their intentions Forbearing in refraining from punishing them.
ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِۦ ثُمَّ بُغِىَ عَلَيْهِ لَيَنصُرَنَّهُ ٱللَّهُ إِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ
Zaalika wa man 'aaqaba bimisli maa 'ooqiba bihee summa bughiya 'alaihi la yansurannahul laah; innal laaha la 'Afuwwun Ghafoor
That [is so]. And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized - Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving.
یہ (بات خدا کے ہاں ٹھہر چکی ہے) اور جو شخص (کسی کو) اتنی ہی ایذا دے جتنی ایذا اس کو دی گئی پھر اس شخص پر زیادتی کی جائے تو خدا اس کی مدد کرے گا۔ بےشک خدا معاف کرنے والا اور بخشنے والا ہے
Tafsir al-Jalalayn
That which We have related to you is so. And whoever retaliates whoever from among the believers requites with the like of what he was made to suffer at the hands of the idolaters wrongfully that is whoever fights against them if they fight against him during the sacred month and then is again made to suffer aggression by them that is to say he is again wronged by being expelled from his house God will surely help him. Indeed God is Pardoning to believers Forgiving them their engaging in combat during the sacred month.
ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
Zaalika bi annal laaha yoolijul laila fin nahaari wa yoolijun nahaara fil laili wa annal laaha Samee'um Baseer
That is because Allah causes the night to enter the day and causes the day to enter the night and because Allah is Hearing and Seeing.
یہ اس لئے کہ خدا رات کو دن میں داخل کردیتا ہے اور دن کو رات میں داخل کرتا ہے۔ اور خدا تو سننے والا دیکھنے والا ہے
Tafsir al-Jalalayn
That help is because God makes the night pass into the day and makes the day pass into the night that is to say He makes each enter into the other by increasing the one and decreasing the other which is a sign of His power exalted be He the same power that produces His help and because God is Hearer of the supplications of believers Seer of them giving them faith and responding to their supplications.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِۦ هُوَ ٱلْبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
Zaalika bi annal laaha Huwal haqqu wa anna maa yad'oona min doonihee huwal baatilu wa annal laaha Huwal 'Aliyyul kabeer
That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.
یہ اس لئے کہ خدا ہی برحق ہے اور جس چیز کو (کافر) خدا کے سوا پکارتے ہیں وہ باطل ہے اور اس لئے خدا رفیع الشان اور بڑا ہے
Tafsir al-Jalalayn
That help also is because God He is the Truth the Established Truth and what they call on yad‘ūna; also read tad‘ūna ‘you call on’ what they worship besides Him namely idols that is the False the transient and because God He is the High the One supreme above all things in His power the Great besides Whom all things are insignificant.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَتُصْبِحُ ٱلْأَرْضُ مُخْضَرَّةً إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
Alam tara annal laaha anzala minas samaaa'i maaa'an fatusbihul ardu mukhdarrah; innal laaha Lateefun Khabeer
Do you not see that Allah has sent down rain from the sky and the earth becomes green? Indeed, Allah is Subtle and Acquainted.
کیا تم نہیں دیکھتے کہ خدا آسمان سے مینہ برساتا ہے تو زمین سرسبز ہوجاتی ہے۔ بےشک خدا باریک بین اور خبردار ہے
Tafsir al-Jalalayn
Have you not seen realised that God sends down water rain from the heaven whereupon the earth turns green with plants — and this too is a sign of His power. Indeed God is Subtle in dealing with His servants when He brings forth plants through water Aware of what is in their hearts when the rain is delayed.
لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
Lahoo ma fis samaawaati wa ma fil ard; wa innal laaha la Huwal Ghaniyyul Hameed
To Him belongs what is in the heavens and what is on the earth. And indeed, Allah is the Free of need, the Praiseworthy.
جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے اسی کا ہے۔ اور بےشک خدا بےنیاز اور قابل ستائش ہے۔
Tafsir al-Jalalayn
To Him belongs all that is in the heavens and all that is in the earth in terms of ownership. Surely God He is Independent of His servants Praiseworthy to His friends.
أَلَمْ تَرَ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلْأَرْضِ وَٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِأَمْرِهِۦ وَيُمْسِكُ ٱلسَّمَآءَ أَن تَقَعَ عَلَى ٱلْأَرْضِ إِلَّا بِإِذْنِهِۦٓ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ
Alam tara annal laaha sakhkhara lakum maa fil ardi wal fulka tajree fil bahri bi amrihee wa yumsikus samaaa'a an taqa'a 'alal ardi illaa biiznih; innal laaha binnaasi la Ra'oofur Raheem
Do you not see that Allah has subjected to you whatever is on the earth and the ships which run through the sea by His command? And He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful.
کیا تم نہیں دیکھتے کہ جتنی چیزیں زمین میں ہیں (سب) خدا نے تمہارے زیرفرمان کر رکھی ہیں اور کشتیاں (بھی) جو اسی کے حکم سے دریا میں چلتی ہیں۔ اور وہ آسمان کو تھامے رہتا ہے کہ زمین پر (نہ) گڑ پڑے مگر اس کے حکم سے۔ بےشک خدا لوگوں پر نہایت شفقت کرنے والا مہربان ہے
Tafsir al-Jalalayn
Have you not seen realised that God has disposed for you all that is in the earth of beasts and that the ships run upon the sea for transport and to carry loads by His command by His leave and He holds back the heaven lest it should fall on the earth save when it may do so by His leave and you are destroyed. Surely God is with mankind Gentle Merciful in disposing things for them and holding others back from them.
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ
Wa Huwal lazee ahyaakum summa yumeetukum summma yuheekum; innal insaana lakafoor
And He is the one who gave you life; then He causes you to die and then will [again] give you life. Indeed, mankind is ungrateful.
اور وہی تو ہے جس نے تم کو حیات بخشی۔ پھر تم کو مارتا ہے۔ پھر تمہیں زندہ بھی کرے گا۔ اور انسان تو بڑا ناشکر ہے
Tafsir al-Jalalayn
And He it is Who gave you life by originating you then He will cause you to die upon the conclusion of your terms of life then He will give you life again at the Resurrection. Truly man that is truly the idolater is very ungrateful for God’s graces by neglecting to affirm His Oneness.
لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ فَلَا يُنَٰزِعُنَّكَ فِى ٱلْأَمْرِ وَٱدْعُ إِلَىٰ رَبِّكَ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ
Likulli ummatin ja'alnaa mansakan hum naasikoohu falaa yunaazi 'unnaka fil amr; wad'u ilaa Rabbika innaka la 'alaa hudam mustaqeem
For every religion We have appointed rites which they perform. So, [O Muhammad], let the disbelievers not contend with you over the matter but invite them to your Lord. Indeed, you are upon straight guidance.
ہم نے ہر ایک اُمت کے لئے ایک شریعت مقرر کردی ہے جس پر وہ چلتے ہیں تو یہ لوگ تم سے اس امر میں جھگڑا نہ کریں اور تم (لوگوں کو) اپنے پروردگار کی طرف بلاتے رہو۔ بےشک تم سیدھے رستے پر ہو
Tafsir al-Jalalayn
For every community We have appointed a holy rite read mansakan or mansikan a Holy Law which they are to observe which they are to implement. So do not let them dispute with you the intended meaning is ‘do not dispute with them’ about the matter namely the matter of the slaughter animal when they said ‘What God has killed is worthier for you to eat than what you killed’; but summon people to your Lord to His religion. Indeed you follow a straight guidance a straight religion.
وَإِن جَٰدَلُوكَ فَقُلِ ٱللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ
Wa in jaadalooka faqulil laahu a'lamu bimaa ta'maloon
And if they dispute with you, then say, "Allah is most knowing of what you do.
اور اگر یہ تم سے جھگڑا کریں تو کہہ دو کہ جو عمل تم کرتے ہو خدا ان سے خوب واقف ہے
Tafsir al-Jalalayn
And if they dispute with you in the matter of religion say ‘God knows best what you do and will requite you for it — this was revealed before the command to fight them.
ٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Allaahu yahkumu bainakum Yawmal Qiyaamati feemaa kuntum feehi takhtalifoon
Allah will judge between you on the Day of Resurrection concerning that over which you used to differ."
جن باتوں میں تم اختلاف کرتے ہو خدا تم میں قیامت کے روز ان کا فیصلہ کردے گا
Tafsir al-Jalalayn
God will judge between you O believers and disbelievers on the Day of Resurrection concerning that wherein you used to differ’ when each of the two parties would say the opposite of what the other said.
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَآءِ وَٱلْأَرْضِ إِنَّ ذَٰلِكَ فِى كِتَٰبٍ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
Alam ta'lam annal laaha ya'lamu maa fis samaaa'i wal ard; inna zaalika fee kitaab; inna zaalika 'alal laahi yaseer
Do you not know that Allah knows what is in the heaven and earth? Indeed, that is in a Record. Indeed that, for Allah, is easy.
کیا تم نہیں جانتے کہ جو کچھ آسمان اور زمین میں ہے خدا اس کو جانتا ہے۔ یہ (سب کچھ) کتاب میں (لکھا ہوا) ہے۔ بےشک یہ سب خدا کو آسان ہے
Tafsir al-Jalalayn
Do you not know the interrogative here is meant as an affirmative that God knows all that is in the heaven and the earth? Truly that which has been mentioned is recorded in a Book namely the Preserved Tablet al-lawh al-mahfūz. Indeed that namely the knowledge of what has been mentioned is easy for God.
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَمَا لَيْسَ لَهُم بِهِۦ عِلْمٌ وَمَا لِلظَّٰلِمِينَ مِن نَّصِيرٍ
Wa ya'budoona min doonil laahi maa lam yunazzil bihee sultaananw wa maa laisa lahum bihee 'ilm; wa maa lizzaalimeena min naseer
And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper.
اور (یہ لوگ) خدا کے سوا ایسی چیزوں کی عبادت کرتے ہیں جن کی اس نے کوئی سند نازل نہیں فرمائی اور نہ ان کے پاس اس کی کوئی دلیل ہے۔ اور ظالموں کا کوئی بھی مددگار نہیں ہوگا
Tafsir al-Jalalayn
And they the idolaters worship besides God that namely idols for which He has never revealed any warrant any definitive proof and that of which they have no knowledge when they claim that these are gods. And those who do evil by way of practising idolatry shall have no helper to protect them against God’s chastisement.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ تَعْرِفُ فِى وُجُوهِ ٱلَّذِينَ كَفَرُوا۟ ٱلْمُنكَرَ يَكَادُونَ يَسْطُونَ بِٱلَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَٰتِنَا قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكُمُ ٱلنَّارُ وَعَدَهَا ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ وَبِئْسَ ٱلْمَصِيرُ
Wa izaa tutlaa 'laihim Aayaatunaa baiyinaatin ta'rifu fee wujoohil lazeena kafarul munkara yakaadoona yastoona bil lazeena yatloona 'alaihim Aayaatinaa; qul afa unab bi'ukum bisharrim min zaalikum; an Naaru wa 'adahal laahul lazeena kafaroo wa bi'sal maseer
And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval. They are almost on the verge of assaulting those who recite to them Our verses. Say, "Then shall I inform you of [what is] worse than that? [It is] the Fire which Allah has promised those who disbelieve, and wretched is the destination."
اور جب ان کو ہماری آیتیں پڑھ کر سنائی جاتی تو (ان کی شکل بگڑ جاتی ہے اور) تم ان کے چہروں میں صاف طور پر ناخوشی (کے آثار) دیکھتے ہو۔ قریب ہوتے ہیں کہ جو لوگ ان کو ہماری آیتیں پڑھ کر سناتے ہیں ان پر حملہ کردیں۔ کہہ دو کہ میں تم کو اس سے بھی بری چیز بتاؤں؟ وہ دوزخ کی آگ ہے۔ جس کا خدا نے کافروں سے وعدہ کیا ہے۔ اور وہ برا ٹھکانا ہے
Tafsir al-Jalalayn
And when Our signs in the Qur’ān are recited to them though they are clear manifest signs bayyinātin a circumstantial qualifier you perceive on the faces of those who disbelieve denial that is to say denial of these signs in other words you perceive the effect of such denial in the way of aversion and frowning. They would almost pounce upon those who recite Our signs to them that is they would almost fall upon them in assault. Say ‘Shall I inform you about something worse than that? something more repulsive to you than the Qur’ān that is being recited to you? It is The Fire! God has promised it to the disbelievers in that their journey’s end shall be to it. And it is an evil journey’s end!’
يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
Yaaa ayyuhan naasu duriba masalun fastami'oo lah; innal lazeena tad'oona min doonil laahi lai yakhluqoo zubaabanw wa lawijtama'oo lahoo wa iny yaslub humuz zubbabu shai'al laa yastan qizoohu minh; da'ufat taalibu walmatloob
O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.
لوگو! ایک مثال بیان کی جاتی ہے اسے غور سے سنو۔ کہ جن لوگوں کو تم خدا کے سوا پکارتے ہو وہ ایک مکھی بھی نہیں بنا سکتے اگرچہ اس کے لئے سب مجتمع ہوجائیں۔ اور اگر ان سے مکھی کوئی چیز لے جائے تو اسے اس سے چھڑا نہیں سکتے۔ طالب اور مطلوب (یعنی عابد اور معبود دونوں) گئے گزرے ہیں
Tafsir al-Jalalayn
O mankind that is to say O people of Mecca a similitude is being struck so listen to it and it is that truly those on whom you call whom you worship besides God that is other than Him and these are the idols will never create a fly dhubāb is a generic noun the singular of which is dhubāba for both the masculine and the feminine even if they rallied together to do so to create it. And if a fly should take away something from them such as a drop of the scents or the saffron in which they drench themselves they would not be able to recover that from it because of their complete incapacity so how can they worship those whom they suppose to be partners of God exalted be He? An odd thing — which He has expressed by striking a similitude. Feeble is the seeker the worshipper and the thing sought the thing worshipped!
مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ
Maa qadrul laaha haqqa qadrih; innal laaha la Qawiyyun 'Azeez
They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might.
ان لوگوں نے خدا کی قدر جیسی کرنی چاہیئے تھی نہیں کی۔ کچھ شک نہیں کہ خدا زبردست اور غالب ہے
Tafsir al-Jalalayn
They do not esteem God exalt Him with the esteem He deserves with the exaltedness He deserves for they ascribe to Him partners who can neither protect themselves from a fly nor retaliate against it. Truly God is Strong Mighty Victor.
ٱللَّهُ يَصْطَفِى مِنَ ٱلْمَلَٰٓئِكَةِ رُسُلًا وَمِنَ ٱلنَّاسِ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
Allahu yastafee minal malaaa'ikati Rusulanw wa minan naas; innal laaha Samee'um Baseer
Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing.
خدا فرشتوں میں سے پیغام پہنچانے والے منتخب کرلیتا ہے اور انسانوں میں سے بھی۔ بےشک خدا سننے والا (اور) دیکھنے والا ہے
Tafsir al-Jalalayn
God chooses from the angels messengers and also chooses from mankind messengers — this was revealed after the idolaters said Has the Remembrance been revealed to him out of all of us? Q. 388. Truly God is Hearer of what they say Seer of those whom He chooses as messengers such as Gabriel Michael Abraham Muhammad (s) and others may God bless them and grant them peace.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
Ya'lamu maa baina aydeehim wa maa khalfahum; wa ilal laahi turja'ul umoor
He knows what is [presently] before them and what will be after them. And to Allah will be returned [all] matters.
جو ان کے آگے ہے اور جن ان کے پیچھے ہے وہ اس سے واقف ہے۔ اور سب کاموں کا رجوع خدا ہی کی طرف ہے
Tafsir al-Jalalayn
He knows that which is before them and that which is behind them in other words what they have offered in the way of deeds and what they have left behind and what they have done and what they will do next; and to God all matters are returned.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱرْكَعُوا۟ وَٱسْجُدُوا۟ وَٱعْبُدُوا۟ رَبَّكُمْ وَٱفْعَلُوا۟ ٱلْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
Yaaa ayyuhal lazeena aamanur ka'oo wasjudoo wa'budoo Rabbakum waf'alul khaira la'allakum tuflihoon
O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.
مومنو! رکوع کرتے اور سجدے کرتے اور اپنے پروردگار کی عبادت کرتے رہو اور نیک کام کرو تاکہ فلاح پاؤ
Tafsir al-Jalalayn
O you who believe bow down and prostrate yourselves in other words perform prayer and worship your Lord affirm His Oneness and do good such as showing kindness to kin and the adoption of noble traits that perhaps you may be prosperous that perhaps you may secure everlasting life in Paradise.
وَجَٰهِدُوا۟ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ هُوَ ٱجْتَبَىٰكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَٰهِيمَ هُوَ سَمَّىٰكُمُ ٱلْمُسْلِمِينَ مِن قَبْلُ وَفِى هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱعْتَصِمُوا۟ بِٱللَّهِ هُوَ مَوْلَىٰكُمْ فَنِعْمَ ٱلْمَوْلَىٰ وَنِعْمَ ٱلنَّصِيرُ
Wa jaahidoo fil laahi haqqa jihaadih; Huwaj tabaakum wa maa ja'ala 'alaikum fid deeni min haraj; Millata abeekum Ibraaheem; Huwa sammaakumul muslimeena min qablu wa fee haaza li yakoonar Rasoolu shaheedan 'alaikum wa takoonoo shuhadaaa'a 'alan naas; fa aqeemus salaata wa aatuz zakaata wa'tasimoo billaahi Huwa mawlaakum fani'mal mawlaa wa ni'man naseer
And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper.
اور خدا (کی راہ) میں جہاد کرو جیسا جہاد کرنے کا حق ہے۔ اس نے تم کو برگزیدہ کیا ہے اور تم پر دین کی (کسی بات) میں تنگی نہیں کی۔ (اور تمہارے لئے) تمہارے باپ ابراہیم کا دین (پسند کیا) اُسی نے پہلے (یعنی پہلی کتابوں میں) تمہارا نام مسلمان رکھا تھا اور اس کتاب میں بھی (وہی نام رکھا ہے تو جہاد کرو) تاکہ پیغمبر تمہارے بارے میں شاہد ہوں۔ اور تم لوگوں کے مقابلے میں شاہد اور نماز پڑھو اور زکوٰة دو اور خدا کے دین کی (رسی کو) پکڑے رہو۔ وہی تمہارا دوست ہے۔ اور خوب دوست اور خوب مددگار ہے
Tafsir al-Jalalayn
And struggle in the way of God in order to establish His religion a struggle worthy of Him by expending all effort therein haqqa is in the accusative because it is a verbal noun. He has elected you He has chosen you for His religion and has not laid upon you in your religion any hardship that is any constraint for He has facilitated adherence to it during times of difficulty such as His permitting you to shorten prayers to seek ritual purification from earth to eat of carrion and to break the fast during illness or travel — the creed of your father millata is in the accusative because the genitive preposition kāf sc. ka-millati ‘like the creed of’ has been omitted Abraham Ibrāhīma an explicative supplement. He that is God named you Muslims before that is before the revelation of this Book and in this that is in the Qur’ān so that the Messenger might be a witness against you on the Day of Resurrection that he delivered the Message to you and that you might be witnesses against mankind that their messengers delivered the Message to them. So maintain prayer observe it regularly and pay the alms and hold fast to God trust in Him. He is your Patron your Helper and the Guardian of your affairs. An excellent Patron is He and an excellent Helper for you.