VisualDhikr|
An-Nurالنور

Tafsir al-Jalalayn

All surahs
24:1Graph

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ سُورَةٌ أَنزَلْنَٰهَا وَفَرَضْنَٰهَا وَأَنزَلْنَا فِيهَآ ءَايَٰتٍۭ بَيِّنَٰتٍ لَّعَلَّكُمْ تَذَكَّرُونَ

Sooratun anzalnaahaa wa faradnaahaa wa anzalnaa feehaaa Aayaatim baiyinaatil la'allakum tazakkaroon

[This is] a surah which We have sent down and made [that within it] obligatory and revealed therein verses of clear evidence that you might remember.

یہ (ایک) سورت ہے جس کو ہم نے نازل کیا اور اس (کے احکام) کو فرض کر دیا، اور اس میں واضح المطالب آیتیں نازل کیں تاکہ تم یاد رکھو

Tafsir al-Jalalayn

This is a sūra which We have revealed and prescribed read faradnāhā or the intensive form farradnāhā on account of the large number of prescriptions contained in it and wherein We have revealed manifest signs signs containing clear indications that perhaps you might remember tadhakkarūna the second tā’ of tatadhakkarūna has been assimilated with the dhāl that you might be admonished.

24:2Graph

ٱلزَّانِيَةُ وَٱلزَّانِى فَٱجْلِدُوا۟ كُلَّ وَٰحِدٍ مِّنْهُمَا مِا۟ئَةَ جَلْدَةٍ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِى دِينِ ٱللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَآئِفَةٌ مِّنَ ٱلْمُؤْمِنِينَ

Azzaaniyatu wazzaanee fajlidoo kulla waahidim minhumaa mi'ata jaldatinw wa laa taakhuzkum bihimaa raafatun fee deenil laahi in kuntum tu'minoona billaahi wal Yawmil Aakhiri wal yashhad 'azaabahumaa taaa'ifatum minal mu'mineen

The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment.

بدکاری کرنے والی عورت اور بدکاری کرنے والا مرد (جب ان کی بدکاری ثابت ہوجائے تو) دونوں میں سے ہر ایک کو سو درے مارو۔ اور اگر تم خدا اور روز آخرت پر ایمان رکھتے ہو تو شرع خدا (کے حکم) میں تمہیں ان پر ہرگز ترس نہ آئے۔ اور چاہیئے کہ ان کی سزا کے وقت مسلمانوں کی ایک جماعت بھی موجود ہو

Tafsir al-Jalalayn

As for the fornicatress and the fornicator that is of those not in wedlock — because those in wedlock are stoned according to the Sunna the al in al-zāniya ‘the fornicatress’ and al-zānī ‘the fornicator’ according to some mentioned opinions is a relative particle; the clause al-zāniyatu wa’l-zānī is a subject and because of its similarity to a conditional the fā’ has been inserted into the predicate which is the following fa’jlidū strike each of them a hundred lashes a hundred strikes one says jaladahu to mean daraba jildahu ‘he struck him on the skin’. According to the Sunna in addition to this punishment there is also banishment for a whole year. The slave however receives half of the mentioned punishment. And do not let any pity for them overcome you in God’s religion that is to say in the fulfilment of His rulings by disregarding any part of their prescribed punishment if you believe in God and the Last Day namely the Day of Resurrection in this statement there is an incitement to abide by what was mentioned before the conditional above and it also constitutes the response to the latter or at least is an indication of the response to it. And let their punishment the flogging be witnessed by a group of the believers — some say that this should be a group of three; some say four as in the number of witnesses testifying to an act of fornication.

24:3Graph

ٱلزَّانِى لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَٱلزَّانِيَةُ لَا يَنكِحُهَآ إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَٰلِكَ عَلَى ٱلْمُؤْمِنِينَ

Azzaanee laa yankihu illaa zaaniyatan aw mushrikatanw wazzaaniyatu laa yankihuhaaa illaa zaanin aw mushrik; wa hurrima zaalika 'alal mu'mineen

The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers.

بدکار مرد تو بدکار یا مشرک عورت کے سوا نکاح نہیں کرتا اور بدکار عورت کو بھی بدکار یا مشرک مرد کے سوا اور کوئی نکاح میں نہیں لاتا اور یہ (یعنی بدکار عورت سے نکاح کرنا) مومنوں پر حرام ہے

Tafsir al-Jalalayn

The fornicator shall not marry anyone but a fornicatress or an idolatress and the fornicatress shall be married by none except a fornicator or an idolator in other words what is suitable for each of the two for the purposes of marriage is the above-mentioned; and that namely marrying of fornicators is forbidden to believers who are better than those. This was revealed when the poor among the Emigrants resolved to marry the wealthy whores of the idolaters so that they the women would provide for them. Thus it is said that the prohibition applies specifically to them; but it is also said to apply in general; but it was abrogated by God’s words Marry off the spouseless among you Q. 2432.

24:4Graph

وَٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَٰتِ ثُمَّ لَمْ يَأْتُوا۟ بِأَرْبَعَةِ شُهَدَآءَ فَٱجْلِدُوهُمْ ثَمَٰنِينَ جَلْدَةً وَلَا تَقْبَلُوا۟ لَهُمْ شَهَٰدَةً أَبَدًا وَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

Wallazeena yarmoonal muhsanaati summa lam yaatoo bi-arba'ati shuhadaaa'a fajlidoohum samaaneena jaldatanw wa laa taqbaloo lahum shahaadatan abadaa; wa ulaaa'ika humul faasiqoon

And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient,

اور جو لوگ پرہیزگار عورتوں کو بدکاری کا عیب لگائیں اور اس پر چار گواہ نہ لائیں تو ان کو اسی درے مارو اور کبھی ان کی شہادت قبول نہ کرو۔ اور یہی بدکردار ہیں

Tafsir al-Jalalayn

And those who accuse honourable women in wedlock who are chaste of fornication and then do not bring four witnesses to testify as eyewitnesses to their fornication strike them eighty lashes that is each one of them and do not accept any testimony from them ever in anything; and those they are the immoral for committing a grave sin kabīra;

24:5Graph

إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Illal lazeena taaboo mim ba'di zaalika wa aslahoo fa innal laaha Ghafoorur Raheem

Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful.

ہاں جو اس کے بعد توبہ کرلیں اور (اپنی حالت) سنوار لیں تو خدا (بھی) بخشنے والا مہربان ہے

Tafsir al-Jalalayn

except those who repent thereafter and make amends in their deeds for God is indeed Forgiving of their unsubstantiated accusations Merciful to them in inspiring them to make repentance whereby their immorality is curbed and their testimony becomes once again acceptable — some say however that it can never be accepted thereafter if the proviso is taken to refer to the last clause.

24:6Graph

وَٱلَّذِينَ يَرْمُونَ أَزْوَٰجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَآءُ إِلَّآ أَنفُسُهُمْ فَشَهَٰدَةُ أَحَدِهِمْ أَرْبَعُ شَهَٰدَٰتٍۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ

Wallazeena yarmoona azwaajahum wa lam yakul lahum shuhadaaa'u illaaa anfusuhum fashahaadatu ahadihim arb'u shahaadaatim billaahi innahoo laminas saadiqeen

And those who accuse their wives [of adultery] and have no witnesses except themselves - then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful.

اور جو لوگ اپنی عورتوں پر بدکاری کی تہمت لگائیں اور خود ان کے سوا ان کے گواہ نہ ہوں تو ہر ایک کی شہادت یہ ہے کہ پہلے تو چار بار خدا کی قسم کھائے کہ بےشک وہ سچا ہے

Tafsir al-Jalalayn

And those who accuse their wives of fornication but have no witnesses to substantiate this except themselves — which happened with some Companions — then the testimony of one of them fa-shahādatu ahadihim the subject shall be to testify swearing by God four times araba‘a shahādātin is in the accusative as a verbal noun that he is indeed being truthful in accusing his wife of committing fornication

24:7Graph

وَٱلْخَٰمِسَةُ أَنَّ لَعْنَتَ ٱللَّهِ عَلَيْهِ إِن كَانَ مِنَ ٱلْكَٰذِبِينَ

Wal khaamisatu anna la'natal laahi 'alaihi in kaana minal kaazibeen

And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars.

اور پانچویں بار یہ (کہے) کہ اگر وہ جھوٹا ہو تو اس پر خدا کی لعنت

Tafsir al-Jalalayn

and a fifth time that God’s wrath shall be upon him if he were lying in this the predicate of the subject fa-shahādatu ahadihim ‘then the testimony of one of them’ is the implicit ‘will spare him the prescribed legal punishment for false accusation’.

24:8Graph

وَيَدْرَؤُا۟ عَنْهَا ٱلْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَٰدَٰتٍۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلْكَٰذِبِينَ

Wa yadra'u anhal 'azaaba an tashhada arba'a shahaa daatim billaahi innahoo laminal kaazibeen

But it will prevent punishment from her if she gives four testimonies [swearing] by Allah that indeed, he is of the liars.

اور عورت سے سزا کو یہ بات ٹال سکتی ہے کہ وہ پہلے چار بار خدا کی قسم کھائے کہ بےشک یہ جھوٹا ہے

Tafsir al-Jalalayn

And the punishment namely the prescribed legal punishment for fornication that is established upon his testimony shall be averted from her if she testify swearing by God four times that he is indeed lying in accusing her of having fornicated;

24:9Graph

وَٱلْخَٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَيْهَآ إِن كَانَ مِنَ ٱلصَّٰدِقِينَ

Wal khaamisata anna ghadabal laahi 'alaihaaa in kaana minas saadiqeen

And the fifth [oath will be] that the wrath of Allah be upon her if he was of the truthful.

اور پانچویں دفعہ یوں (کہے) کہ اگر یہ سچا ہو تو مجھ پر خدا کا غضب (نازل ہو)

Tafsir al-Jalalayn

and a fifth time that God’s wrath shall be upon her if he were being truthful therein.

24:10Graph

وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ وَأَنَّ ٱللَّهَ تَوَّابٌ حَكِيمٌ

Wa law laa fadlul laahi 'alaikum wa rahmatuhoo wa annal laaha Tawwaabun Hakeem

And if not for the favor of Allah upon you and His mercy... and because Allah is Accepting of repentance and Wise.

اور اگر تم پر خدا کا فضل اور اس کی مہربانی نہ ہوتی تو بہت سی خرابیاں پیدا ہوجاتیں۔ مگر وہ صاحب کرم ہے اور یہ کہ خدا توبہ قبول کرنے والا حکیم ہے

Tafsir al-Jalalayn

And were it not for God’s bounty to you and His mercy in shielding you from being exposed in such situations and that God is the Relenting in His acceptance of repentance in such situations and otherwise Wise in the rulings He has given for this and other matters that He might make clear the truth therein and hasten punishment for those deserving it.

24:11Graph

إِنَّ ٱلَّذِينَ جَآءُو بِٱلْإِفْكِ عُصْبَةٌ مِّنكُمْ لَا تَحْسَبُوهُ شَرًّا لَّكُم بَلْ هُوَ خَيْرٌ لَّكُمْ لِكُلِّ ٱمْرِئٍ مِّنْهُم مَّا ٱكْتَسَبَ مِنَ ٱلْإِثْمِ وَٱلَّذِى تَوَلَّىٰ كِبْرَهُۥ مِنْهُمْ لَهُۥ عَذَابٌ عَظِيمٌ

Innal lazeena jaaa'oo bilifki 'usbatum minkum; laa tahsaboohu sharral lakum bal huwa khairul lakum; likul limri'im minhum mak tasaba minal-ism; wallazee tawallaa kibrahoo minhum lahoo 'azaabun 'azeem

Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof - for him is a great punishment.

جن لوگوں نے بہتان باندھا ہے تم ہی میں سے ایک جماعت ہے اس کو اپنے حق میں برا نہ سمجھنا۔ بلکہ وہ تمہارے لئے اچھا ہے۔ ان میں سے جس شخص نے گناہ کا جتنا حصہ لیا اس کے لئے اتنا ہی وبال ہے۔ اور جس نے ان میں سے اس بہتان کا بڑا بوجھ اٹھایا ہے اس کو بڑا عذاب ہوگا

Tafsir al-Jalalayn

Truly those who initiated the slander the worst calumny against ‘Ā’isha — mother of the believers may God be pleased with her — accusing her of fornication are a band from among yourselves a group from among the believers. She said that these were Hassān b. Thābit ‘Abd Allāh b. Ubayy Mistah b. Uthātha and Hamna bt. Jahsh. Do not suppose O you believers other than the mentioned band that it is bad for you; rather it is good for you for God will reward you for it and reveal ‘Ā’isha’s innocence and the innocence of the one who is supposed to have committed it with her namely Safwān b. al-Mu‘attal. She ‘Ā’isha related ‘I accompanied the Prophet s during a raid and this was after the requirement to wear the veil had been revealed. When he was through with it the raid he headed back to the campsite and one night having drawn close to Medina he announced that all should march off home. So I walked a distance away from the campsite and relieved myself. But when I came back to the campsite I realised that my necklace ‘iqd meaning qilāda had snapped. So I went back to look for it. In the meantime they had strapped my litter’ — in which one rides — ‘thinking that I was inside for in those days women were slight and ate very small portions ‘ulqa. Finally I found my necklace but when I went back to where I had been staying overnight they had already departed. I sat in the place where I had camped; I assumed that the group would notice my absence and come back for me. But my eyes were overcome by drowsiness and I fell asleep. Safwān had pitched camp behind the army to rest for some of the night ‘arrasa then set off while it was still night until he reached the site of the camp. He saw what looked like a person sleeping and recognised me when he eventually saw me having seen me on numerous occasions before the requirement of the veil. I woke up to the sound of him saying ‘To God we belong and to Him we shall surely return’ innā li’Llāhi wa-innā ilayhi rāji‘ūn for he had recognised me. So I concealed my face with my gown jilbāb — in other words I covered it up with my wrap mulā’a.

24:12Graph

لَّوْلَآ إِذْ سَمِعْتُمُوهُ ظَنَّ ٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا۟ هَٰذَآ إِفْكٌ مُّبِينٌ

Law laaa iz sami'tumoohu zannal mu'minoona walmu'minaatu bi anfusihim khairanw wa qaaloo haazaaa ifkum mmubeen

Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"?

جب تم نے وہ بات سنی تھی تو مومن مردوں اور عورتوں نے کیوں اپنے دلوں میں نیک گمان نہ کیا۔ اور کیوں نہ کہا کہ یہ صریح طوفان ہے

Tafsir al-Jalalayn

Why when you first heard about it did the believing men and women not think good of themselves that is why did some not think good of others and say ‘This is a manifest calumny?’ this is a patent lie? there is a shift here in the address from the second to the third person in other words why did you not assume good of them O band of believers and say

24:13Graph

لَّوْلَا جَآءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَآءَ فَإِذْ لَمْ يَأْتُوا۟ بِٱلشُّهَدَآءِ فَأُو۟لَٰٓئِكَ عِندَ ٱللَّهِ هُمُ ٱلْكَٰذِبُونَ

Law laa jaaa'oo 'alaihi bi-arba'ati shuhadaaa'; fa iz lam yaatoo bishshuhadaaa'i fa ulaaa 'ika 'indal laahi humul kaaziboon

Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars.

یہ (افتراء پرداز) اپنی بات (کی تصدیق) کے (لئے) چار گواہ کیوں نہ لائے۔ تو جب یہ گواہ نہیں لاسکے تو خدا کے نزدیک یہی جھوٹے ہیں

Tafsir al-Jalalayn

Why did they that is this band of accusers not produce four witnesses to it? who had witnessed it. And since they did not produce the witnesses those in God’s sight in His judgement they are liars in this matter.

24:14Graph

وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ لَمَسَّكُمْ فِى مَآ أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ

Wa law laa fadlul laahi 'alaikum wa rahmatuhoo fiddunyaa wal aakhirati lamassakum fee maaa afadtum feehi 'azaabun 'azeem

And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment

اور اگر دنیا اور آخرت میں تم پر خدا کا فضل اور اس کی رحمت نہ ہوتی تو جس بات کا تم چرچا کرتے تھے اس کی وجہ سے تم پر بڑا (سخت) عذاب نازل ہوتا

Tafsir al-Jalalayn

And were it not for God’s bounty to you and His mercy in the life of this world and the Hereafter there would have befallen you for what you O band of accusers engaged in for what you indulged in an awful chastisement in the Hereafter;

24:15Graph

إِذْ تَلَقَّوْنَهُۥ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِۦ عِلْمٌ وَتَحْسَبُونَهُۥ هَيِّنًا وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ

iz talaqqawnahoo bi alsinatikum wa taqooloona bi afwaahikum maa laisa lakum bihee 'ilmunw wa tahsaboo nahoo haiyinanw wa huwa 'indl laahi 'azeem

When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous.

جب تم اپنی زبانوں سے اس کا ایک دوسرے سے ذکر کرتے تھے اور اپنے منہ سے ایسی بات کہتے تھے جس کا تم کو کچھ علم نہ تھا اور تم اسے ایک ہلکی بات سمجھتے تھے اور خدا کے نزدیک وہ بڑی بھاری بات تھی

Tafsir al-Jalalayn

when you were receiving it welcomingly with your tongues that is to say when you were reporting it one from the other one of the two letters tā’ has been omitted from the verb tatalaqqawnahu ‘you were receiving it’; idh ‘when’ is dependent because of massakum ‘befallen you’ or afadtum ‘engaged in’ and were uttering with your mouths that whereof you had no knowledge supposing it to be a light matter a sinless act while with God it was grave in sinfulness.

24:16Graph

وَلَوْلَآ إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَآ أَن نَّتَكَلَّمَ بِهَٰذَا سُبْحَٰنَكَ هَٰذَا بُهْتَٰنٌ عَظِيمٌ

Wa law laaa iz sami'tu moohu qultum maa yakoonu lanaaa an natakallama bihaazaa Subhaanaka haaza buhtaanun 'azeem

And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"?

اور جب تم نے اسے سنا تھا تو کیوں نہ کہہ دیا کہ ہمیں شایاں نہیں کہ ایسی بات زبان پر نہ لائیں۔ (پروردگار) تو پاک ہے یہ تو (بہت) بڑا بہتان ہے

Tafsir al-Jalalayn

And why when you heard it did you not say ‘It is not for us to speak about this. Glory be to You! — this exclamation here is meant to indicate amazement — This is an awful calumny?’ an awful lie?

24:17Graph

يَعِظُكُمُ ٱللَّهُ أَن تَعُودُوا۟ لِمِثْلِهِۦٓ أَبَدًا إِن كُنتُم مُّؤْمِنِينَ

Ya'izukumul laahu an ta'oodoo limisliheee abadan in kuntum mu'mineen

Allah warns you against returning to the likes of this [conduct], ever, if you should be believers.

خدا تمہیں نصیحت کرتا ہے کہ اگر مومن ہو تو پھر کبھی ایسا کام نہ کرنا

Tafsir al-Jalalayn

God admonishes you He forbids you lest you should ever repeat the like of it if you are in truth believers then you will be admonished by this.

24:18Graph

وَيُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَٰتِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

Wa yubaiyinul laahu lakumul Aayaat; wallaahu 'Aleemun Hakeem

And Allah makes clear to you the verses, and Allah is Knowing and Wise.

اور خدا تمہارے (سمجھانے کے لئے) اپنی آیتیں کھول کھول کر بیان فرماتا ہے۔ اور خدا جاننے والا حکمت والا ہے

Tafsir al-Jalalayn

And God clarifies for you the signs through commands and prohibitions and God is Knower of what He enjoins and what He prohibits Wise therein.

24:19Graph

إِنَّ ٱلَّذِينَ يُحِبُّونَ أَن تَشِيعَ ٱلْفَٰحِشَةُ فِى ٱلَّذِينَ ءَامَنُوا۟ لَهُمْ عَذَابٌ أَلِيمٌ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Innal lazeena yuhibboona an tashee'al faahishatu fil lazeena aamanoo lahum 'azaabun aleemun fid dunyaa wal Aakhirah; wallaahu ya'lamu wa antum laa ta'lamoon

Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.

اور جو لوگ اس بات کو پسند کرتے ہیں کہ مومنوں میں بےحیائی یعنی (تہمت بدکاری کی خبر) پھیلے ان کو دنیا اور آخرت میں دکھ دینے والا عذاب ہوگا۔ اور خدا جانتا ہے اور تم نہیں جانتے

Tafsir al-Jalalayn

Truly those who love that indecency should be spread by the tongue concerning those who believe by its being associated with them — and the ones meant are the band — theirs will be a painful chastisement in the life of this world by way of the prescribed legal punishment for false accusation and the Hereafter by way of the Fire as is God’s due and God knows that such indecency does not apply in their case and you O band of accusers as regards the calumny of which you spoke do not know whether such indecency took place among them.

24:20Graph

وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ وَأَنَّ ٱللَّهَ رَءُوفٌ رَّحِيمٌ

Wa law laa fadlul laahi 'alaikum wa rahmatuhoo wa annal laaha Ra'oofur Raheem

And if it had not been for the favor of Allah upon you and His mercy... and because Allah is Kind and Merciful.

اور اگر تم پر خدا کا فضل اور اس کی رحمت نہ ہوتی (تو کیا کچھ نہ ہوتا مگر وہ کریم ہے) اور یہ کہ خدا نہایت مہربان اور رحیم ہے

Tafsir al-Jalalayn

And were it not for God’s bounty to you O band of accusers and His mercy and that God is Gentle Merciful to you He would have surely hastened to bring about your punishment.

24:21Graph

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Yaaa aiyuhal lazeena aamanoo laa tattabi'oo khutuwaatish Shaitaan; wa many-yattabi' khutuwaatish Shaitaani fa innahoo yaamuru bilfahshaaa'i walmunkar; wa law laa fadlul laahi 'alaikum wa rahmatuhoo maa zakaa minkum min ahadin abadanw wa laakinnal laaha yuzakkee many-yashaaa'; wallaahu Samee'un 'Aleem

O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan - indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing.

اے مومنو! شیطان کے قدموں پر نہ چلنا۔ اور جو شخص شیطان کے قدموں پر چلے گا تو شیطان تو بےحیائی (کی باتیں) اور برے کام ہی بتائے گا۔ اور اگر تم پر خدا کا فضل اور اس کی مہربانی نہ ہوتی تو ایک شخص بھی تم میں پاک نہ ہوسکتا۔ مگر خدا جس کو چاہتا ہے پاک کردیتا ہے۔ اور خدا سننے والا (اور) جاننے والا ہے

Tafsir al-Jalalayn

O you who believe do not follow in the steps of Satan that is his ways of making things seem attractive. For whoever follows in the steps of Satan assuredly he the one being followed enjoins indecency that is he enjoins vile acts and what is reprehensible if followed according to the Law. And were it not for God’s bounty to you and His mercy not one of you O band of accusers would ever have grown pure after the calumny of which you spoke that is to say not one of you would have ever been reformed or purified from this sin by repenting of it. But God purifies whom He will from sin by accepting his repentance from him and God is Hearer of what you have said Knower of your intentions.

24:22Graph

وَلَا يَأْتَلِ أُو۟لُوا۟ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُوٓا۟ أُو۟لِى ٱلْقُرْبَىٰ وَٱلْمَسَٰكِينَ وَٱلْمُهَٰجِرِينَ فِى سَبِيلِ ٱللَّهِ وَلْيَعْفُوا۟ وَلْيَصْفَحُوٓا۟ أَلَا تُحِبُّونَ أَن يَغْفِرَ ٱللَّهُ لَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Wa laa yaatali ulul fadli minkum wassa'ati ai yu'tooo ulil qurbaa walmasaakeena walmuhaajireena fee sabeelillaahi walya'foo walyasfahoo; alaa tuhibboona ai yaghfiral laahu lakum; wal laahu Ghafoorur Raheem

And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.

اور جو لوگ تم میں صاحب فضل (اور صاحب) وسعت ہیں، وہ اس بات کی قسم نہ کھائیں کہ رشتہ داروں اور محتاجوں اور وطن چھوڑ جانے والوں کو کچھ خرچ پات نہیں دیں گے۔ ان کو چاہیئے کہ معاف کردیں اور درگزر کریں۔ کیا تم پسند نہیں کرتے کہ خدا تم کو بخش دے؟ اور خدا تو بخشنے والا مہربان ہے

Tafsir al-Jalalayn

And do not let those of you who possess bounty the wealthy and the affluent swear not to give to the near of kin and the poor and those who emigrate in the way of God — this was revealed regarding Abū Bakr who swore to provide no more for Mistah his maternal cousin a destitute Emigrant who had fought at the battle of Badr because of his involvement in the calumny when thitherto he had provided for him. And it was revealed also regarding certain Companions who swore not to give voluntary alms to those who had participated in spreading the calumny in any way. Let them forgive and excuse them in this matter. Do you not love that God should forgive you? And God is Forgiving Merciful to believers. Abū Bakr said ‘Indeed. I would love that God forgive me’ and he restored thereafter to Mistah what he used to expend on him.

24:23Graph

إِنَّ ٱلَّذِينَ يَرْمُونَ ٱلْمُحْصَنَٰتِ ٱلْغَٰفِلَٰتِ ٱلْمُؤْمِنَٰتِ لُعِنُوا۟ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

Innal lazeena yarmoonal muhsanaatil ghaafilaatil mu'minaati lu'inoo fid dunyaa wal Aakhirati wa lahum 'azaabun 'azeem

Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment

جو لوگ پرہیزگار اور برے کاموں سے بےخبر اور ایمان دار عورتوں پر بدکاری کی تہمت لگاتے ہیں ان پر دنیا وآخرت (دونوں) میں لعنت ہے۔ اور ان کو سخت عذاب ہوگا

Tafsir al-Jalalayn

Truly those who make accusations of fornication against honourably married chaste women who are unaware of indecent acts — since it would never occur to them to commit such acts — who believe in God and His Messenger shall be cursed in this world and the Hereafter; and there will be an awful chastisement for them

24:24Graph

يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا۟ يَعْمَلُونَ

Yawma tashhhadu 'alaihim alsinatuhum wa aideehim wa arjuluhum bimaa kaanoo ya'maloon

On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.

(یعنی قیامت کے روز) جس دن ان کی زبانیں ہاتھ اور پاؤں سب ان کے کاموں کی گواہی دیں گے

Tafsir al-Jalalayn

on the day yawma is in the accusative because of the implicit sense of ‘permanence’ to which lahum ‘for them’ is semantically connected when their tongues and their hands and their feet shall testify against them read feminine person tashhadu or masculine person yashhadu ‘testify’ concerning what they used to do in terms of speech and action — this day is the Day of Resurrection.

24:25Graph

يَوْمَئِذٍ يُوَفِّيهِمُ ٱللَّهُ دِينَهُمُ ٱلْحَقَّ وَيَعْلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ ٱلْمُبِينُ

Yawma'iziny yuwaf feehimul laahu deenahumul haqqa wa ya'lamoona annal laaha Huwal Haqqul Mubeen

That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice.

اس دن خدا ان کو (ان کے اعمال کا) پورا پورا (اور) ٹھیک بدلہ دے گا اور ان کو معلوم ہوجائے گا کہ خدا برحق (اور حق کو) ظاہر کرنے والا ہے

Tafsir al-Jalalayn

On that day God will pay them in full their just due He will requite them with the requital they deserve and they shall know that God is the Manifest Truth since He will have realised for them that requital of His whereof they had been in doubt. Among such people is ‘Abd Allāh b. Ubayy. The ‘honourable women’ mentioned above are the Prophet’s s wives regarding whom no repentance has been mentioned as being possible in the case of their being falsely accused; those women regarding whom repentance has been mentioned however at the beginning of the sūra verses 4-5 in the case of their being falsely accused are women other these wives of the Prophet.

24:26Graph

ٱلْخَبِيثَٰتُ لِلْخَبِيثِينَ وَٱلْخَبِيثُونَ لِلْخَبِيثَٰتِ وَٱلطَّيِّبَٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَٰتِ أُو۟لَٰٓئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

Alkhabeesaatu lilkha beeseena walkhabeesoona lilkhabeesaati wattaiyibaatu littaiyibeena wattaiyiboona littaiyibaat; ulaaa'ika mubar ra'oona maimma yaqooloona lahum maghfiratunw wa rizqun kareem

Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.

ناپاک عورتیں ناپاک مردوں کے لئے اور ناپاک مرد ناپاک عورتوں کے لئے۔ اور پاک عورتیں پاک مردوں کے لئے۔ اور پاک مرد پاک عورتوں کے لئے۔ یہ (پاک لوگ) ان (بدگویوں) کی باتوں سے بری ہیں (اور) ان کے لئے بخشش اور نیک روزی ہے

Tafsir al-Jalalayn

Vile women and vile words are for vile men and vile men for vile women and the mentioned vile words. Good women and as mentioned good words are for good men and good men for good women and the mentioned good words that is to say what suits something vile is its like and what suits something good is its like — such good men and women the like of ‘Ā’isha and Safwān are absolved of what they say what the corrupt men and women say about them. For them for good men and women will be forgiveness and a glorious provision in Paradise. ‘Ā’isha felt honoured by some of the things mentioned in this verse namely that she was created ‘a good woman’ and was promised ‘forgiveness and a glorious provision’.

24:27Graph

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰٓ أَهْلِهَا ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Yaaa aiyuhal lazeena aamanoo laa tadkhuloo buyootan ghaira buyootikum hatta tastaanisoo wa tusallimoo 'allaa ahlihaa; zaalikum khairul lakum la'allakum tazakkaroon

O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded.

مومنو! اپنے گھروں کے سوا دوسرے (لوگوں کے) گھروں میں گھر والوں سے اجازت لئے اور ان کو سلام کئے بغیر داخل نہ ہوا کرو۔ یہ تمہارے حق میں بہتر ہے (اور ہم) یہ نصیحت اس لئے کرتے ہیں کہ شاید تم یاد رکھو

Tafsir al-Jalalayn

O you who believe do not enter houses other than your houses until you have first asked permission and greeted their occupants. So a person must say ‘Peace be upon you may I enter?’ as is stated in one hadīth. That is better for you than entering without permission that perhaps you might remember tadhakkarūna the second tā’ of tatadhakkarūna has been assimilated with the dhāl the superiority of such conduct and so follow it.

24:28Graph

فَإِن لَّمْ تَجِدُوا۟ فِيهَآ أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ وَإِن قِيلَ لَكُمُ ٱرْجِعُوا۟ فَٱرْجِعُوا۟ هُوَ أَزْكَىٰ لَكُمْ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

Fa il lam tajidoo feehaaa ahadan falaa tadkhuloohaa hattaa yu'zana lakum wa in qeela lakumurji'oo farji'oo huwa azkaa lakum; wallaahu bimaa ta'maloona 'Aleem

And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, "Go back," then go back; it is purer for you. And Allah is Knowing of what you do.

اگر تم گھر میں کسی کو موجود نہ پاؤ تو جب تک تم کو اجازت نہ دی جائے اس میں مت داخل ہو۔ اور اگر یہ کہا جائے کہ (اس وقت) لوٹ جاؤ تو لوٹ جایا کرو۔ یہ تمہارے لئے بڑی پاکیزگی کی بات ہے۔ اور جو کام تم کرتے ہو خدا سب جانتا ہے

Tafsir al-Jalalayn

And if you do not find anyone in them to give you permission still do not enter them until permission has been given to you. And if it is said to you when you are seeking permission ‘Go away’ then go away for this going away is purer that is better for you than sitting and waiting at the doorstep. And God knows what you do whether you enter with permission or without it and He will requite you for it.

24:29Graph

لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا۟ بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَٰعٌ لَّكُمْ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

Laisa 'alaikum junaahun ann tadkhuloo buyootan ghaira maskoonatin feeha mataa'ul lakum; wallaahu ya'lamu maa tubdoona wa maa taktumoon

There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal.

ہاں اگر تم کسی ایسے مکان میں جاؤ جس میں کوئی نہ بستا ہو اور اس میں تمہارا اسباب (رکھا) ہو، تم پر کچھ گناہ نہیں، اور جو کچھ تم ظاہر کرتے ہو اور جو پوشیدہ کرتے ہو خدا کو سب معلوم ہے

Tafsir al-Jalalayn

You would not be at fault if you enter without permission uninhabited houses wherein is comfort some benefit for you in the way of finding shelter and so on as in the case of travellers inns and charitable hostels. And God knows what you disclose what you do openly and what you hide what you do secretly when entering houses other than your own be it for a righteous purpose or otherwise. It will be mentioned shortly that they should bid themselves peace when entering their own houses.

24:30Graph

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ذَٰلِكَ أَزْكَىٰ لَهُمْ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ

Qul lilmu' mineena yaghuuddoo min absaarihim wa yahfazoo furoojahum; zaalika azkaa lahum; innallaaha khabeerum bimaa yasna'oon

Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.

مومن مردوں سے کہہ دو کہ اپنی نظریں نیچی رکھا کریں اور اپنی شرم گاہوں کی حفاظت کیا کریں۔ یہ ان کے لئے بڑی پاکیزگی کی بات ہے اور جو کام یہ کرتے ہیں خدا ان سے خبردار ہے

Tafsir al-Jalalayn

Tell believing men to lower their gaze from what is unlawful for them to look at min of min absārihim ‘their gaze’ is extra and to guard their private parts from doing with them what is unlawful for them to do. That is purer in other words better for them. Truly God is Aware of what they do with their gazes and private parts and He will requite them for it.

24:31Graph

وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

Wa qul lilmu'minaati yaghdudna min absaarihinna wa yahfazna furoojahunna wa laa yubdeena zeenatahunna illaa maa zahara minhaa walyadribna bikhumurihinna 'alaa juyoobihinna wa laa yubdeena zeenatahunna illaa libu'oolatihinna aw aabaaa'i hinna aw aabaaa'i bu'oolati hinna aw abnaaa'ihinaa aw abnaaa'i bu'oolatihinnna aw ikhwaanihinnna aw baneee ikhwaanihinna aw banee akhawaatihinna aw nisaaa'i hinna aw maa malakat aimaanuhunna awit taabi'eena ghairi ilil irbati minar rijaali awit tiflillazeena lam yazharoo 'alaa 'awraatin nisaaa'i wala yadribnna bi arjulihinna min zeenatihinn; wa toobooo ilallaahi jammee'an aiyuhal mu'minoona la'allakum tuflihoon

And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.

اور مومن عورتوں سے بھی کہہ دو کہ وہ بھی اپنی نگاہیں نیچی رکھا کریں اور اپنی شرم گاہوں کی حفاظت کیا کریں اور اپنی آرائش (یعنی زیور کے مقامات) کو ظاہر نہ ہونے دیا کریں مگر جو ان میں سے کھلا رہتا ہو۔ اور اپنے سینوں پر اوڑھنیاں اوڑھے رہا کریں اور اپنے خاوند اور باپ اور خسر اور بیٹیوں اور خاوند کے بیٹوں اور بھائیوں اور بھتیجیوں اور بھانجوں اور اپنی (ہی قسم کی) عورتوں اور لونڈی غلاموں کے سوا نیز ان خدام کے جو عورتوں کی خواہش نہ رکھیں یا ایسے لڑکوں کے جو عورتوں کے پردے کی چیزوں سے واقف نہ ہوں (غرض ان لوگوں کے سوا) کسی پر اپنی زینت (اور سنگار کے مقامات) کو ظاہر نہ ہونے دیں۔ اور اپنے پاؤں (ایسے طور سے زمین پر) نہ ماریں (کہ جھنکار کانوں میں پہنچے اور) ان کا پوشیدہ زیور معلوم ہوجائے۔ اور مومنو! سب خدا کے آگے توبہ کرو تاکہ فلاح پاؤ

Tafsir al-Jalalayn

And tell believing women to lower their gaze away from what is not lawful for them to look at and to guard their private parts from what is not lawful for them to do with them and not to display their adornment except for what is apparent namely the face and the hands which may be seen by a stranger when there is no danger of either or both falling into temptation — this being one of two opinions. The second of these is that even this is forbidden because there is a presumption that these parts will cause temptation — and this is the preferred opinion if one must settle this topic with a definitive opinion; and let them draw their veils over their bosoms that is let them cover up their heads necks and chests with veils and not reveal their hidden adornment namely all that is other than the face and the hands except to their husbands bu‘ūl is the plural form of ba‘l ‘male spouse’ or their fathers or their husbands’ fathers or their sons or their husbands’ sons or their brothers or their brothers’ sons or their sisters’ sons or their women or what their right hands own all of whom are permitted to look thereat except for the part from the navel down to the knees which is unlawful for any other than their husbands to see; ‘their women’ however excludes disbelieving women for it is not permitted for Muslim women to reveal themselves to these; ‘what their right hands own’ comprises slaves; or such men who are dependant on what food may be left over not ghayri read as an adjective or read ghayra as an exceptive possessing any sexual desire not those men who are in sexual need of women so for example those whose male member cannot become erect; or children who are not yet aware of women’s private parts in the context of sexual intercourse and so to these they may reveal themselves except for that part from the navel to the knees. And do not let them thump with their feet to make known their hidden ornaments as in a rattling anklet and the like. And rally to God in repentance O believers repenting of the occasions on which you may have looked at what is forbidden to look at of such parts and otherwise so that you might be prosperous so that you might be saved from such sinful acts when your repentance thereof is accepted — in this verse the prevalent address is to males over females.

24:32Graph

وَأَنكِحُوا۟ ٱلْأَيَٰمَىٰ مِنكُمْ وَٱلصَّٰلِحِينَ مِنْ عِبَادِكُمْ وَإِمَآئِكُمْ إِن يَكُونُوا۟ فُقَرَآءَ يُغْنِهِمُ ٱللَّهُ مِن فَضْلِهِۦ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

Wa ankihul ayaamaa minkum was saaliheena min 'ibaadikum wa imaa'kum; iny-yakoonoo fuqaraaa'a yughni himul laahu min fadlih; wal laahu Waasi'un 'Aleem

And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.

اور اپنی قوم کی بیوہ عورتوں کے نکاح کردیا کرو۔ اور اپنے غلاموں اور لونڈیوں کے بھی جو نیک ہوں (نکاح کردیا کرو) اگر وہ مفلس ہوں گے تو خدا ان کو اپنے فضل سے خوش حال کردے گا۔ اور خدا (بہت) وسعت والا اور (سب کچھ) جاننے والا ہے

Tafsir al-Jalalayn

And marry off the spouseless among you ayāmā is the plural form of ayyim namely a spouseless female whether she be a virgin or one previously married or a spouseless male this stipulation relates to free men and free women and the righteous ones the believers among your male slaves and your female slaves ‘ibād is one plural form of ‘abd. If they the free men are poor God will enrich them through marriage out of His bounty. God is Embracing of the needs of His creatures Knowing of them.

24:33Graph

وَلْيَسْتَعْفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَٱلَّذِينَ يَبْتَغُونَ ٱلْكِتَٰبَ مِمَّا مَلَكَتْ أَيْمَٰنُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِىٓ ءَاتَىٰكُمْ وَلَا تُكْرِهُوا۟ فَتَيَٰتِكُمْ عَلَى ٱلْبِغَآءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا۟ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَن يُكْرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعْدِ إِكْرَٰهِهِنَّ غَفُورٌ رَّحِيمٌ

Wal yasta'fifil lazeena laa yajidoona nikaahan hata yughniyahumul laahu mi fadlih; wallazeena yabtaghoonal kitaaba mimmaa malakat aimaanukum fakaatiboohum in 'alimtum feehim khairanw wa aatoohum mimmaalil laahil lazeee aataakum; wa laa tukrihoo fatayaatikum 'alal bighaaa'i in aradna tahassunal litabtaghoo 'aradal hayaatid dunyaa; wa mai yukrihhunna fa innal laaha mim ba'di ikraahihinna Ghafoor Raheem

But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.

اور جن کو بیاہ کا مقدور نہ ہو وہ پاک دامنی کو اختیار کئے رہیں یہاں تک کہ خدا ان کو اپنے فضل سے غنی کردے۔ اور جو غلام تم سے مکاتبت چاہیں اگر تم ان میں (صلاحیت اور) نیکی پاؤ تو ان سے مکاتبت کرلو۔ اور خدا نے جو مال تم کو بخشا ہے اس میں سے ان کو بھی دو۔ اور اپنی لونڈیوں کو اگر وہ پاک دامن رہنا چاہیں تو (بےشرمی سے) دنیاوی زندگی کے فوائد حاصل کرنے کے لئے بدکاری پر مجبور نہ کرنا۔ اور جو ان کو مجبور کرے گا تو ان (بیچاریوں) کے مجبور کئے جانے کے بعد خدا بخشنے والا مہربان ہے

Tafsir al-Jalalayn

And let those who cannot find the means to marry be continent those who do not have the bridal money or the means for financial support needed for marriage let them restrain themselves from fornication until God enriches them until He improves their means out of His bounty and they marry. And those who seek a written contract of emancipation from among those whom your right hand owns of male slaves and female slaves contract with them accordingly if you know in them any good such as trustworthiness and the ability to earn income in order to fulfil the amount stated in the written contract which might be worded for example thus ‘I contract you for the amount of two thousand to be paid over a period of two months at one thousand a month and if you fulfill this you are a free man’ and the other would say ‘I accept’; and give them — this is a command for the slaves’ owners — out of the wealth of God which He has given you in the measure that will help them to fulfill their commitment to you the action of ītā’ ‘giving’ here suggests that some of the amount to which they have committed themselves should be waived. And do not compel your slave-girls your handmaidens to prostitution fornication when they desire to be chaste to abstain therefrom this ‘desire’ is the cause of the act of ‘compulsion’ so that the statement is not properly a conditional that you may seek through such compulsion the transient things of the life of this world — this was revealed regarding ‘Abd Allāh b. Ubayy who used to force his slave-girls to earn money through fornication. And should anyone compel them then surely God after their compulsion will be Forgiving to these slave-girls Merciful to them.

24:34Graph

وَلَقَدْ أَنزَلْنَآ إِلَيْكُمْ ءَايَٰتٍ مُّبَيِّنَٰتٍ وَمَثَلًا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ

Wa laqad anzalnaaa ilaikum Aayaatim mubaiyinaatinw wa masalam minnal lazeena khalaw min qablikum wa maw'izatal lilmuttaqeen

And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah.

اور ہم نے تمہاری طرف روشن آیتیں نازل کی ہیں اور جو لوگ تم سے پہلے گزر چکے ہیں ان کی خبریں اور پرہیزگاروں کے لئے نصیحت

Tafsir al-Jalalayn

And verily We have revealed to you clear verses read mubayyanāt or mubayyināt in this sūra verses in which if read mubayyanāt what is mentioned is already clear or which if read mubayyināt are clarificatory of that which is mentioned and an example a curious tale namely that of ‘Ā’isha of those who passed away before you that is to say of their kind of example that is an example of their curious tales such as the tales of Joseph and Mary and an admonition for those who fear God in what He exalted be He has said And do not let any pity for them overcome you in God’s religion verse 2 above; and Why when you first heard about it did the believing men and women not think good of themselves… to the end of verse 12 above; and And why when you heard it did you not say … to the end of verse 16 above; and God admonishes you lest you should ever repeat the like of it … to the end of verse 17 above. This admonition is specifically for ‘those who fear God’ because they are the ones to benefit from such an admonition.

24:35Graph

ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَىٰ نُورٍ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

Allaahu noorus samaawaati wal ard; masalu noorihee kamishkaatin feehaa misbaah; almisbaahu fee zujaajatin azzujaajatu ka annahaa kawkabun durriyyuny yooqadu min shajaratim mubaarakatin zaitoonatil laa shariqiyyatinw wa laa gharbiyyatiny yakaadu zaituhaa yudeee'u wa law alm tamsashu naar; noorun 'alaa noor; yahdil laahu linoorihee mai yashaaa'; wa yadribul laahul amsaala linnaas; wallaahu bikulli shai'in Aleem

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.

خدا آسمانوں اور زمین کا نور ہے۔ اس کے نور کی مثال ایسی ہے کہ گویا ایک طاق ہے جس میں چراغ ہے۔ اور چراغ ایک قندیل میں ہے۔ اور قندیل (ایسی صاف شفاف ہے کہ) گویا موتی کا سا چمکتا ہوا تارہ ہے اس میں ایک مبارک درخت کا تیل جلایا جاتا ہے (یعنی) زیتون کہ نہ مشرق کی طرف ہے نہ مغرب کی طرف۔ (ایسا معلوم ہوتا ہے کہ) اس کا تیل خواہ آگ اسے نہ بھی چھوئے جلنے کو تیار ہے (پڑی) روشنی پر روشنی (ہو رہی ہے) خدا اپنے نور سے جس کو چاہتا ہے سیدھی راہ دکھاتا ہے۔ اور خدا نے (جو مثالیں) بیان فرماتا ہے (تو) لوگوں کے (سمجھانے کے) لئے اور خدا ہر چیز سے واقف ہے

Tafsir al-Jalalayn

God is the Light of the heavens and the earth in other words He illumines both of them with the sun and the moon. The likeness of His Light that is the description of it as it resides in the heart of a believer is as a niche wherein is a lamp. The lamp is in a glass — this glass is the case for the lantern and the misbāh is the torch that is the wick that is lit; al-mishkāt is a recess that does not penetrate to the other side in other words the tube inside the lantern the glass with the light inside it is as it were a glittering star that is a light-giving star read dirrī’un or durrī’un derived from al-dar‘ ‘to repel’ because it repels darkness; or read durriyyun derived from al-durr ‘pearls’ kindled is this lamp read past tense tawaqqada; a variant reading has the imperfect tense of awqada in the passive voice yūqadu; another reading has tūqadu in which case the reference is to al-zujāja ‘the glass’ from the oil of a Blessed Tree an olive neither of the east nor of the west but in between the two so that no harmful cold or heat affects it; whose oil would almost glow forth of itself though no fire touched it because of the extent of its purity. Light by Him upon light by fire; the light of God is His guidance of the believer light upon the light of faith. God guides to His Light that is to the religion of Islam whom He will. And God strikes He illustrates similitudes for men by approximating such similitudes to their comprehension so that they might take heed and believe; and God is Knower of all things including knowledge of how to strike similitudes.

24:36Graph

فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ

Fee buyootin azinal laahu an turfa'a wa yuzkara feehasmuhoo yusabbihu lahoo feehaa bilghuduwwi wal aasaal

[Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings

(وہ قندیل) ان گھروں میں (ہے) جن کے بارے میں خدا نے ارشاد فرمایا ہے کہ بلند کئے جائیں اور وہاں خدا کے نام کا ذکر کیا جائے (اور) ان میں صبح وشام اس کی تسبیح کرتے رہیں

Tafsir al-Jalalayn

In houses fī buyūtin is semantically connected to yusabbihu ‘glorify’ that will follow whose status God has allowed to be raised houses He has allowed to be venerated and wherein His Name is remembered through the affirmation of His Oneness therein they make glorifications read yusabbahu ‘glorifications are made’ or yusabbihu meaning ‘therein pray’ to Him in the mornings al-ghuduww is a verbal noun meaning al-ghadawāt ‘the early mornings’ and the evenings the darkness after sunset

24:37Graph

رِجَالٌ لَّا تُلْهِيهِمْ تِجَٰرَةٌ وَلَا بَيْعٌ عَن ذِكْرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِيتَآءِ ٱلزَّكَوٰةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ ٱلْقُلُوبُ وَٱلْأَبْصَٰرُ

Rinjaalul laa tulheehim tijaaratunw wa laa bai'un 'an zikril laahi wa iqaamis Salaati wa eetaaa'iz Zakaati yakkhaafoona Yawman tataqallabu feehil quloobu wal absaar

[Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about -

(یعنی ایسے) لوگ جن کو خدا کے ذکر اور نماز پڑھنے اور زکوٰة دینے سے نہ سوداگری غافل کرتی ہے نہ خرید وفروخت۔ وہ اس دن سے جب دل (خوف اور گھبراہٹ کے سبب) الٹ جائیں گے اور آنکھیں (اوپر کو چڑھ جائیں گی) ڈرتے ہیں

Tafsir al-Jalalayn

men rijālun the subject of the verb yusabbihu ‘make glorifications’; if the passive is read yusabbahu ‘glorifications are made’ it rijālun ‘men’ substitutes for the impersonal subject of lahu ‘to Him’ so that rijālun ‘men’ is the subject of an implied verb in response to an implied question as if one had asked who makes glorifications to Him? whom neither trading purchase nor sale distracts from the remembrance of God and the observance of prayer the final hā’ of iqāmat ‘the observance’ has been omitted to facilitate the reading and payment of the alms. They fear a day when hearts and eyes will be tossed about in fear the hearts tossed about between the hope of deliverance and the fear of destruction and the eyes to the right and to the left out of anxiety — this is the Day of Resurrection;

24:38Graph

لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا عَمِلُوا۟ وَيَزِيدَهُم مِّن فَضْلِهِۦ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

Liyajziyahumul laahu ahsana maa 'amiloo wa yazeedahum min fadlih; wal laahu yarzuqu mai yashaaa'u bighairi hisaab

That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account.

تاکہ خدا ان کو ان کے عملوں کا بہت اچھا بدلہ دے اور اپنے فضل سے زیادہ بھی عطا کرے۔ اور جس کو چاہتا ہے خدا بےشمار رزق دیتا ہے

Tafsir al-Jalalayn

so that God may reward them for the best of what they did that is reward them the reward for it ahsana means husna and give them more out of His bounty; and God provides whomever He will without any reckoning one says of someone yunfiqu bi-ghayri hisābin to mean that such a person is so generous that it is as though he does not need to reckon what he spends.

24:39Graph

وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمْ يَجِدْهُ شَيْـًٔا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ

Wallazeena kafarooo a'maaluhum kasaraabim biqee'atiny yahsabuhuz zamaanu maaa'an hattaaa izaa jaaa'ahoo lam yajid hu shai'anw wa wajadal laaha 'indahoo fa waffaahu hisaabah; wallaahu saree'ul hisaab

But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account.

جن لوگوں نے کفر کیا ان کے اعمال کی مثال ایسی ہے جیسے میدان میں ریت کہ پیاسا اسے پانی سمجھے یہاں تک کہ جب اس کے پاس آئے تو اسے کچھ بھی نہ پائے اور خدا ہی کو اپنے پاس دیکھے تو وہ اسے اس کا حساب پورا پورا چکا دے۔ اور خدا جلد حساب کرنے والا ہے

Tafsir al-Jalalayn

And as for those who disbelieve their works are like a mirage in a plain qī‘a is the plural of qā‘ that is to say fulāt ‘an open space’. A mirage is a kind of radiation which one might observe therein at midday during extreme heat resembling running water — which the thirsty man supposes to be water until he comes to it and finds it to be nothing like what he had supposed. Likewise is the case of the disbeliever who supposes that his deeds such as some voluntary alms will benefit him; but when he dies and comes before his Lord he will not find his deed in other words it will be of no benefit to him; and he finds God there namely in the place of his deeds Who pays him his account in full that is He requites him for it in this world; and God is swift at reckoning that is at requiting.

24:40Graph

أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَىٰهُ مَوْجٌ مِّن فَوْقِهِۦ مَوْجٌ مِّن فَوْقِهِۦ سَحَابٌ ظُلُمَٰتٌۢ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُۥ لَمْ يَكَدْ يَرَىٰهَا وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ

Aw kazulumaatin fee bahril lujjiyyiny yaghshaahu mawjum min fawqihee mawjum min fawqihee mawjum min fawqihee sahaab; zulumatum ba'duhaa fawqa ba'din izaaa akhraja yadahoo lam yakad yaraahaa wa mal lam yaj'alil laahu lahoo noora famaa lahoo min noor

Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds - darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light - for him there is no light.

یا (ان کے اعمال کی مثال ایسی ہے) جیسے دریائے عمیق میں اندھیرے جس پر لہر چڑھی چلی آتی ہو اور اس کے اوپر اور لہر (آرہی ہو) اور اس کے اوپر بادل ہو، غرض اندھیرے ہی اندھیرے ہوں، ایک پر ایک (چھایا ہوا) جب اپنا ہاتھ نکالے تو کچھ نہ دیکھ سکے۔ اور جس کو خدا روشنی نہ دے اس کو (کہیں بھی) روشنی نہیں (مل سکتی)

Tafsir al-Jalalayn

Or it is that those who disbelieve their evil deeds are as the manifold darkness on a deep sea covered by a billow above which that is above which billow there is another billow above which second billow there are clouds these being the manifold layers of darkness one on top of another the darkness of the sea the darkness of the first billow the darkness of the second together with the darkness of the clouds. When he an observer holds out his hand in such layers of darkness he can scarcely see it in other words he would not even come close to seeing it. And he whom God has not granted any light has no light that is to say he whom God does not guide cannot be guided.

24:41Graph

أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَٰٓفَّٰتٍ كُلٌّ قَدْ عَلِمَ صَلَاتَهُۥ وَتَسْبِيحَهُۥ وَٱللَّهُ عَلِيمٌۢ بِمَا يَفْعَلُونَ

Alam tara annal laaha yusabbihu lahoo man fissamaawaati wal ardi wat tairu saaaffaatim kullun qad 'alima Salaatahoo wa tasbeehah; wallaahu 'aleemum bimaa yaf'aloon

Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do.

کیا تم نے نہیں دیکھا کہ جو لوگ آسمانوں اور زمین میں ہیں خدا کی تسبیح کرتے ہیں اور پر پھیلائے ہوئے جانور بھی۔ اور سب اپنی نماز اور تسبیح کے طریقے سے واقف ہیں۔ اور جو کچھ وہ کرتے ہیں (سب) خدا کو معلوم ہے

Tafsir al-Jalalayn

Have you not seen that God is glorified by all who are in the heavens and the earth prayer being one form of glorification and the birds tayr is the plural of tā’ir between the heaven and the earth spreading their wings? sāffātin is a circumstantial qualifier. Of each one of them He God verily knows its prayer and its glorification; and God knows what they do — the statement is predominantly directed to rational beings.

24:42Graph

وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ

Wa lillaahi mulkus samaawaati wal ardi wa ilal laahil maseer

And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination.

اور آسمان اور زمین کی بادشاہی خدا کے لئے ہے۔ اور خدا ہی کی طرف لوٹ کر جانا ہے

Tafsir al-Jalalayn

And to God belongs the kingdom of the heavens and the earth the treasuries of rain provision and vegetation and with God is the journey’s end the final return.

24:43Graph

أَلَمْ تَرَ أَنَّ ٱللَّهَ يُزْجِى سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُۥ ثُمَّ يَجْعَلُهُۥ رُكَامًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٍ فِيهَا مِنۢ بَرَدٍ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصْرِفُهُۥ عَن مَّن يَشَآءُ يَكَادُ سَنَا بَرْقِهِۦ يَذْهَبُ بِٱلْأَبْصَٰرِ

Alam tara annal laaha yuzjee sahaaban summa yu'allifu bainahoo summa yaj'aluhoo rukaaman fataral wadqa yakhruju min khilaalihee wa yunazzilu minas samaaa'i min jibaalin feehaa mim barain fa yuseebu bihee mai yashaaa'u wa yasrifuhoo 'am mai yashaaa'u yakkaadu sanaa barqihee yazhabu bil absaar

Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight.

کیا تم نے نہیں دیکھا کہ خدا ہی بادلوں کو چلاتا ہے، اور ان کو آپس میں ملا دیتا ہے، پھر ان کو تہ بہ تہ کردیتا ہے، پھر تم دیکھتے ہو کہ بادل میں سے مینہ نکل (کر برس) رہا ہے اور آسمان میں جو (اولوں کے) پہاڑ ہیں، ان سے اولے نازل کرتا ہے تو جس پر چاہتا ہے اس کو برسا دیتا ہے اور جس سے چاہتا ہے ہٹا دیتا ہے۔ اور بادل میں جو بجلی ہوتی ہے اس کی چمک آنکھوں کو خیرہ کرکے بینائی کو اُچکے لئے جاتی ہے

Tafsir al-Jalalayn

Have you not seen how God drives the clouds moves them along gently then composes them joining some with others and making scattered pieces as one then piles them up some on top of others whereat you see the rain issuing from the midst of them from specific outlets in them? And He sends down from the heaven out of the mountains min jibālin min is extra that are therein in the heaven fīhā substitutes for mina’l-samā’i ‘from the heaven’ with the repetition of a genitive preposition hail that is He sends down some hail and smites with it whom He will and turns it away from whom He will. The brilliance of its lightning its flashing would almost take away the eyes that look at it in other words it would almost snatching them away.

24:44Graph

يُقَلِّبُ ٱللَّهُ ٱلَّيْلَ وَٱلنَّهَارَ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰرِ

Yuqallibul laahul laila wannahaar; inna fee zaalika la'ibratal li ulil absaar

Allah alternates the night and the day. Indeed in that is a lesson for those who have vision.

اور خدا ہی رات اور دن کو بدلتا رہتا ہے۔ اہل بصارت کے لئے اس میں بڑی عبرت ہے

Tafsir al-Jalalayn

God alternates the night and the day that is He brings one in place of the other. Surely in that alternation there is a lesson an indication for those who see those possessing insight an indication of God’s power exalted be He.

24:45Graph

وَٱللَّهُ خَلَقَ كُلَّ دَآبَّةٍ مِّن مَّآءٍ فَمِنْهُم مَّن يَمْشِى عَلَىٰ بَطْنِهِۦ وَمِنْهُم مَّن يَمْشِى عَلَىٰ رِجْلَيْنِ وَمِنْهُم مَّن يَمْشِى عَلَىٰٓ أَرْبَعٍ يَخْلُقُ ٱللَّهُ مَا يَشَآءُ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Wallaahu khalaqa kulla daaabbatim mim maaa'in faminhum mai yamshee 'alaa batnihee wa minhum mai yamshee 'alaa rijlaine wa minhum mai yamshee 'alaaa arba'; yakhluqul laahu maa yashaaa'; innal laaha 'alaa kulli shai'in Qadeer

Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.

اور خدا ہی نے ہر چلنے پھرنے والے جاندار کو پانی سے پیدا کیا۔ تو اس میں بعضے ایسے ہیں کہ پیٹ کے بل چلتے ہیں اور بعض ایسے ہیں جو دو پاؤں پر چلتے ہیں اور بعض ایسے ہیں جو چار پاؤں پر چلتے ہیں۔ خدا جو چاہتا ہے پیدا کرتا ہے، بےشک خدا ہر چیز پر قادر ہے

Tafsir al-Jalalayn

And God has created every beast that is every animal from fluid from a sperm-drop. Among them are some that creep upon their bellies such as snakes and reptiles and among them are some that walk on two feet such as human beings and birds and among them are some that walk on four such as four-legged beasts and cattle. God creates whatever He will. Truly God has power over all things.

24:46Graph

لَّقَدْ أَنزَلْنَآ ءَايَٰتٍ مُّبَيِّنَٰتٍ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Laqad anzalnaaa Aayaatim mubaiyinaat; wallaahu yahdee mai yashaaa'u ilaa Siraatim Mustaqeem

We have certainly sent down distinct verses. And Allah guides whom He wills to a straight path.

ہم ہی نے روشن آیتیں نازل کیں ہیں اور خدا جس کو چاہتا ہے سیدھے رستے کی طرف ہدایات کرتا ہے

Tafsir al-Jalalayn

And verily We have revealed manifest signs namely the Qur’ān; and God guides whomever He will to a straight path a straight route and that is the religion of Islam.

24:47Graph

وَيَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّنۢ بَعْدِ ذَٰلِكَ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ

Wa yaqooloona aamannaa billaahi wa bir Rasooli wa ata'naa summa yatawallaa fareequm minhum mim ba'di zaalik; wa maaa ulaaa'ika bilmu'mineen

But the hypocrites say, "We have believed in Allah and in the Messenger, and we obey"; then a party of them turns away after that. And those are not believers.

اور بعض لوگ کہتے ہیں کہ ہم خدا پر اور رسول پر ایمان لائے اور (ان کا) حکم مان لیا پھر اس کے بعد ان میں سے ایک فرقہ پھر جاتا ہے اور یہ لوگ صاحب ایمان ہی نہیں ہیں

Tafsir al-Jalalayn

And they the hypocrites say ‘We believe in we affirm the truth of God of His Oneness and the Messenger Muhammad (s) and we obey’ them in what rulings they God and Muhammad give. Then after that a party of them turn away they are averse to it and those those who are averse they are not believers as believers should be believers whose hearts agree with the words of their tongues.

24:48Graph

وَإِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُم مُّعْرِضُونَ

Wa izaa du'ooo ilal laahi wa Rasoolihee li yahkuma bainahum izaa fareequm minhum mu'ridoon

And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal].

اور جب ان کو خدا اور اس کے رسول کی طرف بلایا جاتا ہے تاکہ (رسول خدا) ان کا قضیہ چکا دیں تو ان میں سے ایک فرقہ منہ پھیر لیتا ہے

Tafsir al-Jalalayn

And when they are summoned to God and His Messenger who conveys His words that he may judge between them behold a party of them are averse to come to him.

24:49Graph

وَإِن يَكُن لَّهُمُ ٱلْحَقُّ يَأْتُوٓا۟ إِلَيْهِ مُذْعِنِينَ

Wa iny-yakul lahumul haqqu yaatooo ilaihi muz'ineen

But if the right is theirs, they come to him in prompt obedience.

اگر (معاملہ) حق (ہو اور) ان کو (پہنچتا) ہو تو ان کی طرف مطیع ہو کر چلے آتے ہیں

Tafsir al-Jalalayn

But if right be on their side they would come to him willingly hastening compliantly.

24:50Graph

أَفِى قُلُوبِهِم مَّرَضٌ أَمِ ٱرْتَابُوٓا۟ أَمْ يَخَافُونَ أَن يَحِيفَ ٱللَّهُ عَلَيْهِمْ وَرَسُولُهُۥ بَلْ أُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

Afee quloobihim ma radun amirtaabooo am yakhaafoona ani yaheefallaahu 'alaihim wa Rasooluh; bal ulaaa'ika humuz zaalimoon

Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers.

کیا ان کے دلوں میں بیماری ہے یا (یہ) شک میں ہیں یا ان کو یہ خوف ہے کہ خدا اور اس کا رسول ان کے حق میں ظلم کریں گے (نہیں) بلکہ یہ خود ظالم ہیں

Tafsir al-Jalalayn

Is there a sickness disbelief in their hearts? Or are they in doubt are they uncertain of his prophethood or do they fear that God and His Messenger will be unjust to them? in judgement in other words that they will be wronged therein? No! Rather those they are the wrongdoers for shunning him.

24:51Graph

إِنَّمَا كَانَ قَوْلَ ٱلْمُؤْمِنِينَ إِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا۟ سَمِعْنَا وَأَطَعْنَا وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Innamaa kaana qawlal mu'mineena izaa du'ooo ilal laahi wa Rasoolihee li yahkuma bainahum ai yaqooloo sami'naa wa ata'naa; wa ulaaa'ika humul muflihoon

The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.

مومنوں کی تو یہ بات ہے کہ جب خدا اور اس کے رسول کی طرف بلائے جائیں تاکہ وہ ان میں فیصلہ کریں تو کہیں کہ ہم نے (حکم) سن لیا اور مان لیا۔ اور یہی لوگ فلاح پانے والے ہیں

Tafsir al-Jalalayn

All that the believers say when they are summoned to God and His Messenger that he may judge between them is that they say in other words the saying that befits them is to say ‘We hear and we obey’ by responding to the summons. And those then are the successful the ones who will be saved.

24:52Graph

وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ وَيَخْشَ ٱللَّهَ وَيَتَّقْهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَآئِزُونَ

Wa mai yuti'il laaha wa Rasoolahoo wa yakhshal laaha wa yattaqhi fa ulaaa'ika humul faaa'izoon

And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him - it is those who are the attainers.

اور جو شخص خدا اور اس کے رسول کی فرمانبرداری کرے گا اور اس سے ڈرے گا تو ایسے لوگ مراد کو پہنچنے والے ہیں

Tafsir al-Jalalayn

And he who obeys God and His Messenger and fears God and fears Him read yattaqh or yattaqhi by being obedient to Him those they are the winners of Paradise.

24:53Graph

وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ قُل لَّا تُقْسِمُوا۟ طَاعَةٌ مَّعْرُوفَةٌ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ

Wa aqsamoo billaahi jahda aimaanihim la'in amartahum la yakhrujunna qul laa tuqsimoo taa'atum ma'roofah innal laaha khabeerum bimaa ta'maloon

And they swear by Allah their strongest oaths that if you ordered them, they would go forth [in Allah 's cause]. Say, "Do not swear. [Such] obedience is known. Indeed, Allah is Acquainted with that which you do."

اور (یہ) خدا کی سخت سخت قسمیں کھاتے ہیں کہ اگر تم ان کو حکم دو تو (سب گھروں سے) نکل کھڑے ہوں۔ کہہ دو کہ قسمیں مت کھاؤ، پسندیدہ فرمانبرداری (درکار ہے) ۔ بےشک خدا تمہارے سب اعمال سے خبردار ہے

Tafsir al-Jalalayn

And they swear by God solemn oaths that if you order them to participate in the struggle they will surely go forth. Say to them ‘Do not swear! Acknowledged obedience to the Prophet is better than the oaths to which you are not true. Surely God is Aware of what you do’ when you say you will obey but act otherwise.

24:54Graph

قُلْ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُم مَّا حُمِّلْتُمْ وَإِن تُطِيعُوهُ تَهْتَدُوا۟ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ

Qul atee'ul laaha wa atee'ur Rasoola fa in tawallaw fa innamaa 'alaihi maa hummila wa 'alaikum maa hummiltum wa in tutee'oohu tahtadoo; wa maa'alar Rasooli illal balaaghul mubeen

Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification."

کہہ دو کہ خدا کی فرمانبرداری کرو اور رسول خدا کے حکم پر چلو۔ اگر منہ موڑو گے تو رسول پر (اس چیز کا ادا کرنا) جو ان کے ذمے ہے اور تم پر (اس چیز کا ادا کرنا) ہے جو تمہارے ذمے ہے اور اگر تم ان کے فرمان پر چلو گے تو سیدھا رستہ پالو گے اور رسول کے ذمے تو صاف صاف (احکام خدا کا) پہنچا دینا ہے

Tafsir al-Jalalayn

Say ‘Obey God and obey the Messenger.’ But if you turn away from obedience to him tawallaw ‘you turn away’ one of the two tā’ letters in tatawallaw has been omitted; an address to them know that he is only responsible for that with which he has been charged of conveying the Message and you are responsible for that with which you have been charged of obedience to him. And if you obey him you will be rightly guided. And the Messenger’s duty is only to convey the Message clearly’.

24:55Graph

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًٔا وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

Wa'adal laahul lazeena aamanoo minkum wa 'amilus saalihaati la yastakhlifan nahum fil ardi kamastakh lafal lazeena min qablihim wa la yumakkinanna lahum deenahumul lazir tadaa lahum wa la yubaddilannahum mim ba'di khawfihim amnaa; ya'budoonanee laayushrikoona bee shai'aa; wa man kafara ba'da zaalika fa ulaaa'ika humul faasiqoon

Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.

جو لوگ تم میں سے ایمان لائے اور نیک کام کرتے رہے ان سے خدا کا وعدہ ہے کہ ان کو ملک کا حاکم بنادے گا جیسا ان سے پہلے لوگوں کو حاکم بنایا تھا اور ان کے دین کو جسے اس نے ان کے لئے پسند کیا ہے مستحکم وپائیدار کرے گا اور خوف کے بعد ان کو امن بخشے گا۔ وہ میری عبادت کریں گے اور میرے ساتھ کسی چیز کو شریک نہ بنائیں گے۔ اور جو اس کے بعد کفر کرے تو ایسے لوگ بدکردار ہیں

Tafsir al-Jalalayn

God has promised those of you who believe and perform righteous deeds that He will surely make them successors in the earth in place of the disbelievers just as He made those Children of Israel who were before them successors in place of the ruling tyrants the verb may be read as active istakhlafa ‘He made them successors’ or as passive istukhlifa ‘were made successors’ and He will surely establish for them their religion which He has approved for them namely the religion of Islam by making it prevail over all religions and enrich them throughout the land so that they become masters thereof and that He will give them in exchange read wa-la-yubdilannahum or wa-la-yubaddilannahum after their fear of disbelievers security. And God fulfilled His promise to them in the way mentioned and He praises them with His words ‘They worship Me without associating anything with Me’ ya‘budūnanī lā yushrikūna bī shay’an is an independent new sentence standing as a justification for His promise. And whoever is ungrateful after that bestowal of grace from among them whoever is ungrateful for it those they are the immoral. The first to show ingratitude for that grace of God were the murderers of ‘Uthmān b. ‘Affān may God be pleased with him and they began to kill one another henceforth after having been brothers.

24:56Graph

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

Wa aqeemus Salaata wa aatuz Zakaata wa atee'ur Rasoola la'allakum turhamoon

And establish prayer and give zakah and obey the Messenger - that you may receive mercy.

اور نماز پڑھتے رہو اور زکوٰة دیتے رہو اور پیغمبر خدا کے فرمان پر چلتے رہو تاکہ تم پر رحمت کی جائے

Tafsir al-Jalalayn

And establish prayer and pay the alms and obey the Messenger that perhaps you may find mercy that is to say do so hoping for mercy.

24:57Graph

لَا تَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَأْوَىٰهُمُ ٱلنَّارُ وَلَبِئْسَ ٱلْمَصِيرُ

Laa tahsabannal lazeena kafaroo mu'jizeena fil ard; wa maawaahumun Naaru wa labi'sal maseer

Never think that the disbelievers are causing failure [to Allah] upon the earth. Their refuge will be the Fire - and how wretched the destination.

اور ایسا خیال نہ کرنا کہ تم پر کافر لوگ غالب آجائیں گے (وہ جا ہی کہاں سکتے ہیں) ان کا ٹھکانا دوزخ ہے اور وہ بہت برا ٹھکانا ہے

Tafsir al-Jalalayn

And do not suppose read tahsabanna or yahsabanna the subject of the verb being the Messenger that those who disbelieve can escape Us in the land by eluding us. For their abode will be their return will be to the Fire and it is surely an evil destination it is an evil place of return.

24:58Graph

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِيَسْتَـْٔذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَٰنُكُمْ وَٱلَّذِينَ لَمْ يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُمْ ثَلَٰثَ مَرَّٰتٍ مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِ ثَلَٰثُ عَوْرَٰتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّ طَوَّٰفُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَٰتِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

Yaaa aiyuhal lazeena aamanoo li yastaazinkumul lazeena malakat aimaanukum wallazeena lam yablughul huluma minkum salaasa marraat; min qabli Salaatil Fajri wa heena tada'oona siyaa bakum minaz zaheerati wa mim ba'di Salaatil Ishaaa'; salaasu 'awraatil lakum; laisa 'alaikum wa laa 'alaihim junaahum ba'dahunn; tawwaafoona 'alaikum ba'dukum 'alaa ba'd; kazaalika yubaiyinul laahu lakumul aayaat wallaahu 'Aleemun Hakeem

O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you - some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.

مومنو! تمہارے غلام لونڈیاں اور جو بچّے تم میں سے بلوغ کو نہیں پہنچے تین دفعہ یعنی (تین اوقات میں) تم سے اجازت لیا کریں۔ (ایک تو) نماز صبح سے پہلے اور (دوسرے گرمی کی دوپہر کو) جب تم کپڑے اتار دیتے ہو۔ اور تیسرے عشاء کی نماز کے بعد۔ (یہ) تین (وقت) تمہارے پردے (کے) ہیں ان کے (آگے) پیچھے (یعنی دوسرے وقتوں میں) نہ تم پر کچھ گناہ ہے اور نہ ان پر۔ کہ کام کاج کے لئے ایک دوسرے کے پاس آتے رہتے ہو۔ اس طرح خدا اپنی آیتیں تم سے کھول کھول کر بیان فرماتا ہے اور خدا بڑا علم والا اور بڑا حکمت والا ہے

Tafsir al-Jalalayn

O you who believe let those whom your right hands own of male slaves and female slaves and those of you who have not reached puberty from among the free men and who have not become sexually aware of women ask leave of you three times at three times of the day before the dawn prayer and when you put off your garments at noon and after the night prayer. These are three periods of privacy for you read thalāthu ‘awrātin lakum with nominative inflection as the predicate of an implied subject followed by a genitive annexation with the annexed term standing in place thereof of the predicate in other words the implied predicate followed by the annexation is hiya awqāt ‘these are times of …’; or read thalātha ‘awrātin lakum in the accusative the implication being that awqāta is itself in the accusative as a substitute for the syntactical status of what precedes it in place of which stands the annexed term. It is because clothes are taken off that private parts are revealed during such periods. Neither you nor they namely slaves and young boys would be at fault in entering upon you without asking leave at other times that is after the three times of day specified; they frequent you to provide service as some of you do with others this sentence corroborates the preceding one. So just as He has clarified what has been mentioned God clarifies for you the signs the rulings; and God is Knower of the affairs of His creatures Wise in what He has ordained for them. It is said that the ‘permission’ verse āyat al-isti’idhān was abrogated; but it is also said that it was not abrogated but that people thought little of neglecting to seek permission in such situations.

24:59Graph

وَإِذَا بَلَغَ ٱلْأَطْفَٰلُ مِنكُمُ ٱلْحُلُمَ فَلْيَسْتَـْٔذِنُوا۟ كَمَا ٱسْتَـْٔذَنَ ٱلَّذِينَ مِن قَبْلِهِمْ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

Wa izaa balaghal atfaalu minkumul huluma fal yastaazinoo kamas taazanal lazeena min qablihim; kazaalika yubaiyinul laahu lakum Aayaatih; wallaahu 'Aleemun Hakeem

And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.

اور جب تمہارے لڑکے بالغ ہوجائیں تو ان کو بھی اسی طرح اجازت لینی چاہیئے جس طرح ان سے اگلے (یعنی بڑے آدمی) اجازت حاصل کرتے رہے ہیں۔ اس طرح خدا تم سے اپنی آیتیں کھول کھول کر سناتا ہے۔ اور خدا جاننے والا اور حکمت والا ہے

Tafsir al-Jalalayn

And when the children among you O free men reach puberty let them seek permission at all times just as those now older free men sought permission before them. So God clarifies His signs for you and God is Knower Wise.

24:60Graph

وَٱلْقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّٰتِى لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَٰتٍۭ بِزِينَةٍ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Walqawaa'idu minan nisaaa'il laatee laa yarjoona nikaahan falisa 'alaihinna junaahun ai yada'na siyaabahunna ghaira mutabar rijaatim bizeenah; wa ai yasta'fifna khairul lahunn; wallaahu Samee'un 'Aleem

And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.

اور بڑی عمر کی عورتیں جن کو نکاح کی توقع نہیں رہی، اور وہ کپڑے اتار کر سر ننگا کرلیا کریں تو ان پر کچھ گناہ نہیں بشرطیکہ اپنی زینت کی چیزیں نہ ظاہر کریں۔ اور اس سے بھی بچیں تو یہ ان کے حق میں بہتر ہے۔ اور خدا سنتا اور جانتا ہے

Tafsir al-Jalalayn

And as for menopausal women who have ceased to menstruate or to bear children because of old age who do not expect to marry for that reason they would not be at fault if they put off their clothes such a robe a cloak or the facial mask over a head veil in such a way as not to display adornment that is hidden such as a necklace a bracelet or an anklet; but to refrain from doing so by not putting them off is better for them; and God is Hearer of what you say Knower of what is in your hearts.

24:61Graph

لَّيْسَ عَلَى ٱلْأَعْمَىٰ حَرَجٌ وَلَا عَلَى ٱلْأَعْرَجِ حَرَجٌ وَلَا عَلَى ٱلْمَرِيضِ حَرَجٌ وَلَا عَلَىٰٓ أَنفُسِكُمْ أَن تَأْكُلُوا۟ مِنۢ بُيُوتِكُمْ أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَٰتِكُمْ أَوْ بُيُوتِ إِخْوَٰنِكُمْ أَوْ بُيُوتِ أَخَوَٰتِكُمْ أَوْ بُيُوتِ أَعْمَٰمِكُمْ أَوْ بُيُوتِ عَمَّٰتِكُمْ أَوْ بُيُوتِ أَخْوَٰلِكُمْ أَوْ بُيُوتِ خَٰلَٰتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُۥٓ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا۟ جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا۟ عَلَىٰٓ أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ ٱللَّهِ مُبَٰرَكَةً طَيِّبَةً كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَٰتِ لَعَلَّكُمْ تَعْقِلُونَ

Laisa 'alal a'maa barajunw wa laa 'alal a'raji barajunw wa laa 'alal mareedi barajun wa laa 'alaa anfusikum an taakuloo mim buyootikum aw buyooti aabaaa'ikum aw buyooti ummahaatikum aw buyooti ikhwaanikum aw buyooti akhawaatikum aw buyooti a'maamikum aw buyooti 'ammaatikum aw buyooti akhwaalikum aw buyooti khaalaatikum aw maa malaktum mafaatihahooo aw sadeeqikum; laisa 'alaikum junaahun an taakuloo jamee'an aw ashtaata; fa izaa dakhaltum buyootan fasallimoo 'alaaa anfusikum tahiyyatam min 'indil laahi mubaarakatan taiyibah; kazaalika yubai yinul laahu lakumul Aayaati la'allakum ta'qiloon

There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.

نہ تو اندھے پر کچھ گناہ ہے اور نہ لنگڑے پر اور نہ بیمار پر اور نہ خود تم پر کہ اپنے گھروں سے کھانا کھاؤ یا اپنے باپوں کے گھروں سے یا اپنی ماؤں کے گھروں سے یا بھائیوں کے گھروں سے یا اپنی بہنوں کے گھروں سے یا اپنے چچاؤں کے گھروں سے یا اپنی پھوپھیوں کے گھروں سے یا اپنے ماموؤں کے گھروں سے یا اپنی خالاؤں کے گھروں سے یا اس گھر سے جس کی کنجیاں تمہارے ہاتھ میں ہوں یا اپنے دوستوں کے گھروں سے (اور اس کا بھی) تم پر کچھ گناہ نہیں کہ سب مل کر کھانا کھاؤ یا جدا جدا۔ اور جب گھروں میں جایا کرو تو اپنے (گھر والوں کو) سلام کیا کرو۔ (یہ) خدا کی طرف سے مبارک اور پاکیزہ تحفہ ہے۔ اس طرح خدا اپنی آیتیں کھول کھول کر بیان فرماتا ہے تاکہ تم سمجھو

Tafsir al-Jalalayn

There is no blame upon the blind nor any blame upon the lame nor any blame upon the sick that they be one’s table companions nor any blame upon yourselves if you eat from your own houses that is from the houses of your offspring or your fathers’ houses or your mothers’ houses or your brothers’ houses or your sisters’ houses or the houses of your paternal uncles or the houses of your paternal aunts or the houses of your maternal uncles or the houses of your maternal aunts or from that whereof you hold the keys from that which you safeguard on behalf of others or from those of your faithful friends sadīq is so called because he is ‘faithful’ sadaqa to you in his affection. In other words one is permitted to eat from the houses of those mentioned even if they are not present provided that they consent to it. You would not be at fault whether you eat together in a group or separately individually ashtāt is the plural of shatt. This was revealed concerning those who felt inhibited about eating alone and who when they could not find a table companion they would refrain from eating. But when you enter houses that are yours houses wherein there is no one bid peace to yourselves say ‘Peace be upon us and upon God’s righteous servants’ for the angels will return your greeting; and if there is family therein bid peace to them with a salutation tahiyyatan is the verbal noun from hayyā ‘he saluted’ from God blessed and good and for which one is rewarded. So God clarifies the signs for you that is to say He sets out for you in detail the ritual ceremonies of your religion that perhaps you might comprehend in order for you to understand this.

24:62Graph

إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَإِذَا كَانُوا۟ مَعَهُۥ عَلَىٰٓ أَمْرٍ جَامِعٍ لَّمْ يَذْهَبُوا۟ حَتَّىٰ يَسْتَـْٔذِنُوهُ إِنَّ ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ أُو۟لَٰٓئِكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ فَإِذَا ٱسْتَـْٔذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَٱسْتَغْفِرْ لَهُمُ ٱللَّهَ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Innamal mu'minoonal lazeena aamanoo billaahi wa Rasoolihee wa izaa kaanoo ma'ahoo 'alaaa amrin jaami'il lam yazhaboo hataa yastaazinooh; innal lazeena yastaa zinookana ulaaa'ikal lazeena yu'minoona billaahi wa Rasoolih; fa izas taazanooka liba'di shaanihim faazal liman shi'ta minhum wastaghfir lahumul laah; innal laaha Gahfoor Raheem

The believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, [O Muhammad] - those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.

مومن تو وہ ہیں جو خدا پر اور اس کے رسول پر ایمان لائے اور جب کبھی ایسے کام کے لئے جو جمع ہو کر کرنے کا ہو پیغمبر خدا کے پاس جمع ہوں تو ان سے اجازت لئے بغیر چلے نہیں جاتے۔ اے پیغمبر جو لوگ تم سے اجازت حاصل کرتے ہیں وہی خدا پر اور اس کے رسول پر ایمان رکھتے ہیں۔ سو جب یہ لوگ تم سے کسی کام کے لئے اجازت مانگا کریں تو ان میں سے جسے چاہا کرو اجازت دے دیا کرو اور ان کے لئے خدا سے بخششیں مانگا کرو۔ کچھ شک نہیں کہ خدا بخشنے والا مہربان ہے

Tafsir al-Jalalayn

Only they are believers who believe in God and His Messenger and who when they are with him namely the Messenger in a collective affair such as during the Friday sermon do not leave when they have an excuse until they have asked leave of him. Truly those who ask leave of you — it is they who believe in God and His Messenger. So when they ask leave of you for some affair some matter of theirs give permission to whom you will of them to leave and ask God to forgive them. Truly God is Forgiving Merciful.

24:63Graph

لَّا تَجْعَلُوا۟ دُعَآءَ ٱلرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُم بَعْضًا قَدْ يَعْلَمُ ٱللَّهُ ٱلَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذًا فَلْيَحْذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِۦٓ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

La taj'aloo du'aaa'ar Rasooli bainakum kadu'aaa'i badikum ba'daa; qad ya'lamul laahul lazeena yatasallaloona minkum liwaazaa; fal yahzaril lazeena yukhaalifoona 'an amriheee an tuseebahum fitnatun aw yuseebahum 'azaabun aleem

Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.

مومنو پیغمبر کے بلانے کو ایسا خیال نہ کرنا جیسا تم آپس میں ایک دوسرے کو بلاتے ہو۔ بےشک خدا کو یہ لوگ معلوم ہیں جو تم میں سے آنکھ بچا کر چل دیتے ہیں تو جو لوگ ان کے حکم کی مخالفت کرتے ہیں ان کو ڈرنا چاہیئے کہ (ایسا نہ ہو کہ) ان پر کوئی آفت پڑ جائے یا تکلیف دینے والا عذاب نازل ہو

Tafsir al-Jalalayn

Do not among yourselves consider the calling of the Messenger to be like your calling of one another by saying ‘O Muhammad!’ s but say ‘O Prophet of God’ or ‘O Messenger of God!’ gently respectfully and in a low voice. Verily God knows those of you who slip away surreptitiously that is those who leave the mosque secretly during the sermon without asking leave hiding behind something qad ‘verily’ is for confirmation. So let those who contravene His command that is God’s command or that of His Messenger beware lest an ordeal a trial befall them or there befall them a painful chastisement in the Hereafter.

24:64Graph

أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُم بِمَا عَمِلُوا۟ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ

Alaaa inna lillaahi maa fis samaawaati wal ardi qad ya'lamu maaa antum 'alaihi wa Yawma yurja'oona ilaihi fa yunaabi 'uhum bimaa 'amiloo; wallaahu bikulli shai'in 'Aleem

Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things.

دیکھو جو کچھ آسمانوں اور زمین میں ہے سب خدا ہی کا ہے۔ جس (طریق) پر تم ہو وہ اسے جانتا ہے۔ اور جس روز لوگ اس کی طرف لوٹائے جائیں گے تو جو لوگ عمل کرتے رہے وہ ان کو بتا دے گا۔ اور خدا ہر چیز پر قادر ہے۔

Tafsir al-Jalalayn

Lo! surely to God belongs all that is in the heavens and the earth by way of possession creation and servitude. He is ever aware of how you O you who are obligated to the prescriptions of the Law are behaving with regard to faith or hypocrisy and He knows the day when they shall be returned to Him there is a shift here from the second person address to that of the third person in other words He knows when this day will be — He will inform them thereupon of what they did of good and evil and God is Knower of all things which they do and otherwise.