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Al-Furqanالفرقان

Tafsir al-Jalalayn

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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَٰلَمِينَ نَذِيرًا

Tabaarakal lazee nazzalal Furqaana 'alaa 'abdihee li yakoona lil'aalameena nazeera

Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner -

وہ (خدائے غزوجل) بہت ہی بابرکت ہے جس نے اپنے بندے پر قرآن نازل فرمایا تاکہ اہل حال کو ہدایت کرے

Tafsir al-Jalalayn

Blessed exalted is He Who revealed the Criterion al-furqān the Qur’ān — called thus al-furqān because it has discriminated faraqa between truth and falsehood — to His servant Muhammad (s) that he may be to all the worlds to mankind and the jinn but not the angels a warner a threatening of God’s chastisement.

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ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُۥ تَقْدِيرًا

Allazee lahoo mulkus samaawaati wal ardi wa lam yattakhiz waladanw wa lam yakul lahoo shareekun filmulki wa khalaqa kulla shai'in faqaddarahoo taqdeeraa

He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination.

وہی کہ آسمان اور زمین کی بادشاہی اسی کی ہے اور جس نے (کسی کو) بیٹا نہیں بنایا اور جس کا بادشاہی میں کوئی شریک نہیں اور جس نے ہر چیز کو پیدا کیا اور پھر اس کا ایک اندازہ ٹھہرایا

Tafsir al-Jalalayn

He to Whom belongs the kingdom of the heavens and the earth and Who has not taken a son nor has He any partner in sovereignty; and He created everything which was meant to be created and then determined it in a precise measure He fashioned it in a balanced form.

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وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً لَّا يَخْلُقُونَ شَيْـًٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَوٰةً وَلَا نُشُورًا

Wattakhazoo min dooniheee aahihatal laa yakhluqoona shai'anw wa hum yukhlaqoona wa laa yamlikoona li anfusihim darranw wa laa naf'anw wa laa yamlikoona mawtanw wa laa hayaatanw wa laa nushooraa

But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection.

اور (لوگوں نے) اس کے سوا اور معبود بنا لئے ہیں جو کوئی چیز بھی پیدا نہیں کرسکتے اور خود پیدا کئے گئے ہیں۔ اور نہ اپنے نقصان اور نفع کا کچھ اختیار رکھتے ہیں اور نہ مرنا ان کے اختیار میں ہے اور نہ جینا اور نہ مر کر اُٹھ کھڑے ہونا

Tafsir al-Jalalayn

Yet they the disbelievers have taken besides Him that is besides God in other words other than Him gods from among the idols who create nothing but have themselves been created and who possess no harm for themselves that is the power to repel it nor any benefit that is the power to attract it nor do they possess any power over death or life that is nor do they have the power to make a person die or to give him life or resurrection that is nor do they have power to raise the dead.

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وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّآ إِفْكٌ ٱفْتَرَىٰهُ وَأَعَانَهُۥ عَلَيْهِ قَوْمٌ ءَاخَرُونَ فَقَدْ جَآءُو ظُلْمًا وَزُورًا

Wa qaalal lazeena kafarooo in haazaaa illaaa ifkunif taraahu wa a'aanahoo 'alaihi qawmun aakharoona faqad jaaa'oo zulmanw wa zooraa

And those who disbelieve say, "This [Qur'an] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie.

اور کافر کہتے ہیں کہ یہ (قرآن) من گھڑت باتیں ہی جو اس (مدعی رسالت) نے بنالی ہیں۔ اور لوگوں نے اس میں اس کی مدد کی ہے۔ یہ لوگ (ایسا کہنے سے) ظلم اور جھوٹ پر (اُتر) آئے ہیں

Tafsir al-Jalalayn

And those who disbelieve say ‘This Qur’ān is nothing but a calumny a lie that he Muhammad (s) has invented and other folk have helped him with it’ who according to the disbelievers were from among the People of the Scripture. God exalted be He says Verily thus they have committed wrong and spoken falsehood they have come with disbelief and mendacity.

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وَقَالُوٓا۟ أَسَٰطِيرُ ٱلْأَوَّلِينَ ٱكْتَتَبَهَا فَهِىَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا

Wa qaalooo asaateerul awwaleenak tatabahaa fahiya tumlaa 'alaihi bukratanw wa aseelaa

And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon."

اور کہتے ہیں کہ یہ پہلے لوگوں کی کہانیاں ہیں جس کو اس نے لکھ رکھا ہے اور وہ صبح وشام اس کو پڑھ پڑھ کر سنائی جاتی ہیں

Tafsir al-Jalalayn

And they say that it the Qur’ān is also ‘Fables their lies asātir is the plural of ustūra of the ancients which he has had written down that he has had someone from among those people copy it down for him so that they are read to him for him to memorise morning and evening’. God exalted be He responds to them saying

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قُلْ أَنزَلَهُ ٱلَّذِى يَعْلَمُ ٱلسِّرَّ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ إِنَّهُۥ كَانَ غَفُورًا رَّحِيمًا

Qul anzalhul lazee ya'lamus sirra fis samaawaati wal-ard; innahoo kaana Ghafoorar Raheemaa

Say, [O Muhammad], "It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful."

کہہ دو کہ اُس نے اُس کو اُتارا ہے جو آسمانوں اور زمین کی پوشیدہ باتوں کو جانتا ہے۔ بےشک وہ بخشنے والا مہربان ہے

Tafsir al-Jalalayn

Say ‘It has been revealed by Him Who knows the secret the Unseen of the heavens and the earth. Truly He is ever Forgiving of believers Merciful’ to them.

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وَقَالُوا۟ مَالِ هَٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِى ٱلْأَسْوَاقِ لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُۥ نَذِيرًا

Wa qaaloo maa li haazar Rasooli yaakulut ta'aama wa yamshee fil aswaaq; law laaa unzila ilaihi malakun fa yakoona ma'ahoo nazeeraa

And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?

اور کہتے ہیں کہ یہ کیسا پیغمبر ہے کہ کھاتا ہے اور بازاروں میں چلتا پھرتا ہے۔ کیوں نازل نہیں کیا گیا اس کے پاس کوئی فرشتہ اس کے ساتھ ہدایت کرنے کو رہتا

Tafsir al-Jalalayn

And they also say ‘What is it with this Messenger that he eats food and walks about in the marketplaces? Why has an angel not been sent down to him so as to be a warner along with him? and confirm his truthfulness.

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أَوْ يُلْقَىٰٓ إِلَيْهِ كَنزٌ أَوْ تَكُونُ لَهُۥ جَنَّةٌ يَأْكُلُ مِنْهَا وَقَالَ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا

Aw yulqaaa ilaihi kanzun aw takoonu lahoo jannatuny yaakulu minhaa; wa qaalaz zaalimoona in tattabi'oona illaa rajulam mas hooraa

Or [why is not] a treasure presented to him [from heaven], or does he [not] have a garden from which he eats?" And the wrongdoers say, "You follow not but a man affected by magic."

یا اس کی طرف (آسمان سے) خزانہ اتارا جاتا یا اس کا کوئی باغ ہوتا کہ اس میں کھایا کرتا۔ اور ظالم کہتے ہیں کہ تم تو ایک جادو زدہ شخص کی پیروی کرتے ہو

Tafsir al-Jalalayn

Or a treasure thrown down to him from the heaven for him to spend from so as not to be in need of walking through the marketplaces in order to earn his livelihood. Or he has a garden an orchard for him to eat from?’ that is to eat from its fruits and satisfy himself therewith a variant reading for ya’kulu ‘for him to eat’ has na’kulu ‘for us to eat’ and thus possess because of that garden an advantage over us. The wrongdoers namely the disbelievers say to the believers ‘You are just following a man bewitched!’ one duped his mind overcome. God exalted be He says

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ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَٰلَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًا

Unzur kaifa daraboo lakal amsaala fadalloo falaa yastatee'oona sabeelaa

Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.

(اے پیغمبر) دیکھو تو یہ تمہارے بارے میں کس کس طرح کی باتیں کرتے ہیں سو گمراہ ہوگئے اور رستہ نہیں پاسکتے

Tafsir al-Jalalayn

See how they strike similitudes for you of the fact that the Prophet is a person bewitched and one in need of something to expend from and of an angel to help him carry out the task of delivering the Message so that they go astray thereby from guidance and are unable to find a way a means thereto to guidance.

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تَبَارَكَ ٱلَّذِىٓ إِن شَآءَ جَعَلَ لَكَ خَيْرًا مِّن ذَٰلِكَ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ وَيَجْعَل لَّكَ قُصُورًۢا

Tabaarakal lazeee in shaaa'a ja'ala laka khairam min zaalika jannaatin tajree min tahtihal anhaaru wa yaj'al laka qusooraa

Blessed is He who, if He willed, could have made for you [something] better than that - gardens beneath which rivers flow - and could make for you palaces.

وہ (خدا) بہت بابرکت ہے جو اگر چاہے تو تمہارے لئے اس سے بہتر (چیزیں) بنا دے (یعنی) باغات جن کے نیچے نہریں بہہ رہی ہوں۔ نیز تمہارے لئے محل بنادے

Tafsir al-Jalalayn

Blessed is He abundant is the good of God Who if He will will give you better than that treasure or orchard which they mentioned — gardens underneath which rivers flow in this world for He has already willed to give him such things in the Hereafter and will give read apocopated form wa-yaj‘al you palaces as well a variant reading of the apocopated yaj‘al is yaj‘alu ‘He will give’ beginning a new sentence.

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بَلْ كَذَّبُوا۟ بِٱلسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِيرًا

Bal kazzaboo bis Saa'ati wa a'tadnaa liman kazzaba bis Saa'ati sa'eeraa

But they have denied the Hour, and We have prepared for those who deny the Hour a Blaze.

بلکہ یہ تو قیامت ہی کو جھٹلاتے ہیں اور ہم نے قیامت کے جھٹلانے والوں کے لئے دوزخ تیار کر رکھی ہے

Tafsir al-Jalalayn

Nay but they deny the coming of the Hour the Resurrection and We have prepared for those who deny the Hour a blaze sa‘īr a fire that has been set ablaze musa‘‘ara in other words an intense fire.

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إِذَا رَأَتْهُم مِّن مَّكَانٍۭ بَعِيدٍ سَمِعُوا۟ لَهَا تَغَيُّظًا وَزَفِيرًا

Izaa ra'at hum mim ma kaanim ba'eedin sami'oo lahaa taghaiyuzanw wa zafeeraa

When the Hellfire sees them from a distant place, they will hear its fury and roaring.

جس وقت وہ ان کو دور سے دیکھے گی (تو غضبناک ہو رہی ہوگی اور یہ) اس کے جوش (غضب) اور چیخنے چلانے کو سنیں گے

Tafsir al-Jalalayn

When it sees them from a distant place they will hear it raging boiling like an enraged person when his heart boils with anger and roaring producing a powerful noise. Alternatively what is meant by their ‘hearing it raging’ is their vision of it and awareness of it.

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وَإِذَآ أُلْقُوا۟ مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا۟ هُنَالِكَ ثُبُورًا

Wa izaaa ulqoo minhaa makaanan daiyiqam muqar raneena da'aw hunaalika subooraa

And when they are thrown into a narrow place therein bound in chains, they will cry out thereupon for destruction.

اور جب یہ دوزخ کی کسی تنگ جگہ میں (زنجیروں میں) جکڑ کر ڈالے جائیں گے تو وہاں موت کو پکاریں گے

Tafsir al-Jalalayn

And when they are flung into a narrow place thereof read dayyiqan or dayqan ‘narrow’ such that it constricts them; minhā ‘thereof’ is a circumstantial qualifier referring to makānan ‘place’ because it is actually an adjectival qualification of it bound together shackled with their hands bound to their necks in chains the use of the intensive form muqarranīna as opposed to muqranīna is meant to indicate a large number they will at that point pray for their own annihilation and it will be said to them

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لَّا تَدْعُوا۟ ٱلْيَوْمَ ثُبُورًا وَٰحِدًا وَٱدْعُوا۟ ثُبُورًا كَثِيرًا

Laa tad'ul yawma subooranw waahidanw wad'oo subooran kaseeraa

[They will be told], "Do not cry this Day for one destruction but cry for much destruction."

آج ایک ہی موت کو نہ پکارو بہت سی موتوں کو پکارو

Tafsir al-Jalalayn

‘Do not pray for a single annihilation on this day but pray for many annihilations!’ which will be the nature of your chastisement.

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قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ ٱلْخُلْدِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ كَانَتْ لَهُمْ جَزَآءً وَمَصِيرًا

Qul azaalika khairun am Jannatul khuldil latee wu'idal muttaqoon; kaanat lahum jazaaa'anw wa maseeraa

Say, "Is that better or the Garden of Eternity which is promised to the righteous? It will be for them a reward and destination.

پوچھو کہ یہ بہتر ہے یا بہشت جاودانی جس کا پرہیزگاروں سے وعدہ ہے۔ یہ ان (کے عملوں) کا بدلہ اور رہنے کا ٹھکانہ ہوگا

Tafsir al-Jalalayn

Say ‘Is that which is mentioned of the threat of chastisement and the description of the Fire better or the Garden of Immortality which has been promised to the God-fearing which will be in God’s knowledge exalted be He their requital their reward and journey’s end?’ their place of return.

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لَّهُمْ فِيهَا مَا يَشَآءُونَ خَٰلِدِينَ كَانَ عَلَىٰ رَبِّكَ وَعْدًا مَّسْـُٔولًا

Lahum feehaa maa yashaaa'oona khaalideen; kaana 'alaa Rabbika wa'dam mas'oolaa

For them therein is whatever they wish, [while] abiding eternally. It is ever upon your Lord a promise [worthy to be] requested.

وہاں جو چاہیں گے ان کے لئے میسر ہوگا ہمیشہ اس میں رہیں گے۔ یہ وعدہ خدا کو (پورا کرنا) لازم ہے اور اس لائق ہے کہ مانگ لیا جائے

Tafsir al-Jalalayn

In it they shall have what they wish abiding therein — an irrevocable state — it the promise to them of what is mentioned is a promise binding on your Lord a promise much besought requested by those who have been promised it as is clear from the following Our Lord grant us what You have promised us through Your messengers Q. 3194 or requested on their behalf by the angels who say Our Lord and admit them into the Gardens of Eden which You have promised them Q. 408.

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وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ

Wa Yawma yahshuruhum wa maa ya'budoona min doonil lahi fa yaqoolu 'a-antum adlaltum 'ibaadee haaa'ulaaa'i am hum dallus sabeel

And [mention] the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they [themselves] stray from the way?"

اور جس دن (خدا) ان کو اور اُن کو جنہیں یہ خدا کے سوا پوجتے ہیں جمع کرے گا تو فرمائے گا کیا تم نے میرے ان بندوں کو گمراہ کیا تھا یا یہ خود گمراہ ہوگئے تھے

Tafsir al-Jalalayn

And on the day when He will assemble them yahshuruhum; a variant reading has nahshuruhum ‘We assemble them’ and that which they worship besides God that is other than Him such as the angels Jesus Ezra and the jinn and will say exalted be He fa-yaqūlu; a variant has fa-naqūlu and We shall say’ to those who were worshipped as a way of establishing the argument against the worshippers of the former ‘Was it you read a-antum pronouncing both hamzas or by substituting the second one with an alif or not pronouncing this last and inserting an alif between the one not pronounced and the former or without such an insertion who misled these servants of Mine causing them to fall into error by commanding them to worship you or did they go astray from the way? the path of truth by themselves?

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قَالُوا۟ سُبْحَٰنَكَ مَا كَانَ يَنۢبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ وَلَٰكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ حَتَّىٰ نَسُوا۟ ٱلذِّكْرَ وَكَانُوا۟ قَوْمًۢا بُورًا

Qaaloo Subhaanaka maa kaana yambaghee lanaaa an nattakhiza min doonika min awliyaaa'a wa laakim matta'tahum wa aabaaa'ahum hattaa nasuz zikra wa kaanoo qawmam booraa

They will say, "Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them and their fathers until they forgot the message and became a people ruined."

وہ کہیں گے تو پاک ہے ہمیں یہ بات شایان نہ تھی کہ تیرے سوا اوروں کو دوست بناتے۔ لیکن تو نے ہی ان کو اور ان کے باپ دادا کو برتنے کو نعمتیں دیں یہاں تک کہ وہ تیری یاد کو بھول گئے۔ اور یہ ہلاک ہونے والے لوگ تھے

Tafsir al-Jalalayn

They will say ‘Glory be to You — exalted be You above what does not befit You! It was not it would not have been right for us to take any guardians besides You that is other than You min awliyā’a the first direct object the min being extra added to emphasise the negation; the preceding min dūnika ‘besides You’ is the second direct object. So how can we command that we be worshipped? But You gave them and their fathers before them ease of living by granting them long life and abundant provision until they forgot the Remembrance until they became remiss about admonitions and belief in the Qur’ān and became a lost folk’ a folk destroyed. God exalted be He says

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فَقَدْ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا

Faqad kazzabookum bimaa taqooloona famaa tastatee'oona sarfanw wa laa nasraa; wa mai yazlim minkum nuziqhu 'azaaban kabeeraa

So they will deny you, [disbelievers], in what you say, and you cannot avert [punishment] or [find] help. And whoever commits injustice among you - We will make him taste a great punishment.

تو (کافرو) انہوں نے تو تم کو تمہاری بات میں جھٹلا دیا۔ پس (اب) تم (عذاب کو) نہ پھیر سکتے ہو۔ نہ (کسی سے) مدد لے سکتے ہو۔ اور جو شخص تم میں سے ظلم کرے گا ہم اس کو بڑے عذاب کا مزا چکھائیں گے

Tafsir al-Jalalayn

Thus they will deny you that is the ones who were worshipped denied those who worshipped them in what you allege namely that they are gods and they will neither be able to read yastatī‘ūna or second person plural tastatī‘ūna in other words neither they nor you will be able to circumvent ward off the chastisement from you nor help nor protect you from it. And whoever of you does evil whoever ascribes partners to God We shall make him taste an awful a severe chastisement in the Hereafter.

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وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا

Wa maaa arsalnaa qablaka minal mursaleena illaaa innahum la yaakuloonat ta'aama wa yamshoona fil aswaaq; wa ja'alnaa ba'dakum liba'din fitnatan atasbiroon; wa kaana Rabbuka Baseera

And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets. And We have made some of you [people] as trial for others - will you have patience? And ever is your Lord, Seeing.

اور ہم نے تم سے پہلے جتنے پیغمبر بھیجے ہیں سب کھانا کھاتے تھے اور بازاروں میں چلتے پھرتے تھے۔ اور ہم نے تمہیں ایک دوسرے کے لئے آزمائش بنایا ہے۔ کیا تم صبر کرو گے۔ اور تمہارا پروردگار تو دیکھنے والا ہے

Tafsir al-Jalalayn

And We did not send before you any messengers but that they ate food and walked in the marketplaces and so you are like them in this respect and truly what was said to them is being said to you. And We have made some of you a trial for others a test trying the rich with the poor the healthy with the sick the honourable with the vulgar in each case the latter would say ‘Why can I not be like the other person?’ Will you be steadfast? and endure what you hear from those with whom you are tried? the interrogative is meant as an imperative in other words ‘Be steadfast!’. And your Lord is ever Watchful of those who remain steadfast and those who become miserable.

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وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيرًا

Wa qaalal lazeena laa yarjoona liqaaa'anaa law laaa unzila 'alainal malaaa'ikatu awnaraa Rabbanaa; laqadistakbaroo feee anfusihim wa 'ataw 'utuwwan kabeeraa

And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or [why] do we [not] see our Lord?" They have certainly become arrogant within themselves and [become] insolent with great insolence.

اور جو لوگ ہم سے ملنے کی امید نہیں رکھتے۔ کہتے ہیں کہ ہم پر فرشتے کیوں نہ نازل کئے گئے۔ یا ہم اپنی آنکھ سے اپنے پروردگار کو دیکھ لیں۔ یہ اپنے خیال میں بڑائی رکھتے ہیں اور (اسی بنا پر) بڑے سرکش ہو رہے ہی

Tafsir al-Jalalayn

And those who do not expect to encounter Us those who have no fear of the Resurrection say ‘Why have the angels not been sent down to us to act as messengers to us or why do we not see our Lord?’ so that we might be informed by Him that Muhammad (s) is truly His Messenger? God exalted be He says Assuredly they are full of arrogance within their souls and have become terribly insolent in demanding to see God exalted be He in this world read ‘utuwwan ‘insolence’ with the wāw according to the original root form as opposed to ‘itiyyan with the yā’ substitution as in sūrat Maryam Q. 198.

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يَوْمَ يَرَوْنَ ٱلْمَلَٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا

Yawma yarawnal malaaa 'ikata laa bushraa Yawma'izil lilmujrimeena wa yaqooloona hijram mahjooraa

The day they see the angels - no good tidings will there be that day for the criminals, and [the angels] will say, "Prevented and inaccessible."

جس دن یہ فرشتوں کو دیکھیں گے اس دن گنہگاروں کے لئے خوشی کی بات نہیں ہوگی اور کہیں گے (خدا کرے تم) روک لئے (اور بند کردیئے) جاؤ

Tafsir al-Jalalayn

The day when they see the angels while they stand together with the rest of creation namely on the Day of Resurrection yawma is in the accusative because of an implied preceding udhkur ‘mention’ there will be no good tidings on that day for the guilty that is the disbelievers in contrast to the believers for whom there shall be the good tidings of Paradise and they will say ‘A forbidding ban!’ as was their the pagan custom in this world whenever a misfortune befell them; in other words they mean ‘awdhan ma‘ādhan seeking refuge from the angels who will chastise them. God exalted be He says

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وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍ فَجَعَلْنَٰهُ هَبَآءً مَّنثُورًا

Wa qadimnaaa ilaa maa 'amiloo min 'amalin faja'alnaahu habaaa'am mansooraa

And We will regard what they have done of deeds and make them as dust dispersed.

اور جو انہوں نے عمل کئے ہوں گے ہم ان کی طرف متوجہ ہوں گے تو ان کو اُڑتی خاک کردیں گے

Tafsir al-Jalalayn

And We shall attend to We shall turn to the works they did that were good such as voluntary alms or kindness to kin a hospitable reception of a guest or the succour of a troubled person in this world and turn them into scattered dust habā’an manthūran namely as those individual particles of dust which one might observe near a window when the sun is shining through. In other words We shall make their good works like those particles of dust in their uselessness there being no reward for such works for lack of any binding obligation to reward them therefor; but they are rewarded for it in the life of this world.

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أَصْحَٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا

As haabul jannati yawma'izin khairum mustaqar ranw wa ahsanu maqeela

The companions of Paradise, that Day, are [in] a better settlement and better resting place.

اس دن اہل جنت کا ٹھکانا بھی بہتر ہوگا اور مقام استراحت بھی ہوگا

Tafsir al-Jalalayn

Those who will be the inhabitants of Paradise on that day the Day of Resurrection will be in a far better abode than are the disbelievers in this world and a far better resting place than theirs the latter’s; in other words a better place for qā’ila which is a rest taken during midday during hot days. From this last interpretation of maqīlan it has been inferred that the Reckoning will be concluded in half a day as is stated in one hadīth.

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وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَٰمِ وَنُزِّلَ ٱلْمَلَٰٓئِكَةُ تَنزِيلًا

Wa Yawma tashaqqaqus samaaa'u bilghamaami wa nuzzilal malaaa'ikatu tanzeela

And [mention] the Day when the heaven will split open with [emerging] clouds, and the angels will be sent down in successive descent.

اور جس دن آسمان ابر کے ساتھ پھٹ جائے گا اور فرشتے نازل کئے جائیں گے

Tafsir al-Jalalayn

And on the day when the heaven each of the seven heavens will be split asunder with the clouds in other words split asunder together with them the clouds al-ghamām is white cloud and the angels will be sent down from every heaven in a majestic descent and this is the Day of Resurrection it yawma ‘on the day’ is in the accusative because of an implied preceding udhkur ‘mention’; a variant reading for tashaqqaqu is tashshaqqaqu ‘will be split asunder’ where the second tā’ of the original form tatashaqqaqu has been assimilated with it the the shīn; another variant reading instead of nuzzila al-malā’ikatu ‘the angels will be sent down’ has nunzilu al-malā’ikata ‘We will send down the angels’;

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ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا

Almulku Yawma'izinil haqqu lir Rahmaan; wa kaana Yawman'alal kaafireena 'aseeraa

True sovereignty, that Day, is for the Most Merciful. And it will be upon the disbelievers a difficult Day.

اس دن سچی بادشاہی خدا ہی کی ہوگی۔ اور وہ دن کافروں پر (سخت) مشکل ہوگا

Tafsir al-Jalalayn

true Sovereignty on that day will belong to the Compassionate One with no one else sharing it with Him and it that day will be a hard day for the disbelievers in contrast to the believers.

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وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًا

Wa Yawma ya'adduz zaalimu 'alaa yadaihi yaqoolu yaa laitanit takhaztu ma'ar Rasooli sabeelaa

And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken with the Messenger a way.

اور جس دن (ناعاقبت اندیش) ظالم اپنے ہاتھ کاٹ کاٹ کر کھائے گا (اور کہے گا) کہ اے کاش میں نے پیغمبر کے ساتھ رشتہ اختیار کیا ہوتا

Tafsir al-Jalalayn

And it will be a day when the wrongdoer the idolater ‘Uqba b. Abī Mu‘ayt — who had uttered the two-part profession ‘there is no god but God Muhammad (s) is His Messenger’ but retracted it in order to please Ubayy b. Khalaf — will bite his hands in regret and anguish on the Day of Resurrection saying ‘O yā is for drawing attention would that I had followed a way with the Messenger! Muhammad (s) a route to guidance.

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يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا

Yaa wailataa laitanee lam attakhiz fulaanan khaleelaa

Oh, woe to me! I wish I had not taken that one as a friend.

ہائے شامت کاش میں نے فلاں شخص کو دوست نہ بنایا ہوتا

Tafsir al-Jalalayn

O woe to me! yā waylatā the final alif stands in place of the first person singular possessive yā’ yā waylatī meaning ‘alas for my destruction!’ Would that I had not taken so and so in other words that Ubayy as friend!

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لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا

Laqad adallanee 'aniz zikri ba'da iz jaaa'anee; wa kaanash Shaitaanu lil insaani khazoolaa

He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter."

اس نے مجھ کو (کتاب) نصیحت کے میرے پاس آنے کے بعد بہکا دیا۔ اور شیطان انسان کو وقت پر دغا دینے والا ہے

Tafsir al-Jalalayn

Verily he has led me astray from the Remembrance namely the Qur’ān after it had come to me by causing me to recant my belief in it. God exalted be He says And Satan is ever a deserter of the disbelieving man’ abandoning him and dissociating from him in times of tribulation.

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وَقَالَ ٱلرَّسُولُ يَٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَٰذَا ٱلْقُرْءَانَ مَهْجُورًا

Wa qaalar Rasoolu yaa Rabbi inna qawmit takhazoo haazal Qur-aana mahjooraa

And the Messenger has said, "O my Lord, indeed my people have taken this Qur'an as [a thing] abandoned."

اور پیغمبر کہیں گے کہ اے پروردگار میری قوم نے اس قرآن کو چھوڑ رکھا تھا

Tafsir al-Jalalayn

And the Messenger Muhammad (s) says ‘O my Lord lo! my people the tribe of Quraysh consider this Qur’ān as something to be shunned’ to be disregarded.

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وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا مِّنَ ٱلْمُجْرِمِينَ وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا

Wa kazaalika ja'alnaa likulli Nabiyyin 'aduwwam minal mujrimeen; wa kafaa bi Rabbika haadiyanw wa naseeraa

And thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper.

اور اسی طرح ہم نے گنہگاروں میں سے ہر پیغمبر کا دشمن بنا دیا۔ اور تمہارا پروردگار ہدایت دینے اور مدد کرنے کو کافی ہے

Tafsir al-Jalalayn

God exalted be He says So just as We have appointed for you enemies from among the idolaters of your people We have appointed to every prophet before you an enemy from among the guilty the idolaters — so be steadfast as they were; but your Lord suffices as a Guide for you and a Helper to bring you victory over your enemies.

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وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةً كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ وَرَتَّلْنَٰهُ تَرْتِيلًا

Wa qaalal lazeena kafaroo law laa nuzzila 'alaihil Quraanu jumlatanw waahidah; kazaalika linusabbita bihee fu'aadaka wa rattalnaahu tarteelaa

And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.

اور کافر کہتے ہیں کہ اس پر قرآن ایک ہی دفعہ کیوں نہیں اُتارا گیا۔ اس طرح (آہستہ آہستہ) اس لئے اُتارا گیا کہ اس سے تمہارے دل کو قائم رکھیں۔ اور اسی واسطے ہم اس کو ٹھہر ٹھہر کر پڑھتے رہے ہیں

Tafsir al-Jalalayn

And those who disbelieve say ‘Why has the Qur’ān not been revealed to him all at once?’ as the Torah the Gospel and the Book of Psalms were. God exalted be He says We have revealed it thus in parts it is that We may strengthen your inner-heart with it and We have arranged it in a specific order that is to say We produce it in stages one part after another gradually and deliberately in order to facilitate its comprehension and its memorisation.

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وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا

Wa laa yaatoonaka bimasainn illaa ji'naaka bilhaqqi wa ahsana tafseeraa

And they do not come to you with an argument except that We bring you the truth and the best explanation.

اور یہ لوگ تمہارے پاس جو (اعتراض کی) بات لاتے ہیں ہم تمہارے پاس اس کا معقول اور خوب مشرح جواب بھیج دیتے ہیں

Tafsir al-Jalalayn

And they do not bring you any similitude to invalidate your mission but that We bring you the truth that refutes it and what is better as exposition explanation.

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ٱلَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُو۟لَٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ سَبِيلًا

Allazeena yuhsharoona 'alaa wujoohim ilaa jahannama ulaaa'ika sharrum makaananw wa adallu sabeelaa )section 3)

The ones who are gathered on their faces to Hell - those are the worst in position and farthest astray in [their] way.

جو لوگ اپنے مونہوں کے بل دوزخ کی طرف جمع کئے جائیں گے ان کا ٹھکانا بھی برا ہے اور وہ رستے سے بھی بہکے ہوئے ہیں

Tafsir al-Jalalayn

They are those who will be gathered on their faces that is those who will be driven as cattle toward Hell they will be in the worst place namely Hell and furthest astray from the way they will be on a path of error worse than that of others; and this path is their disbelief.

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وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَجَعَلْنَا مَعَهُۥٓ أَخَاهُ هَٰرُونَ وَزِيرًا

Wa laqad aatainaa Moosal Kitaaba wa ja'alnaa ma'ahooo akhaahu Haaroona wazeeraa

And We had certainly given Moses the Scripture and appointed with him his brother Aaron as an assistant.

اور ہم نے موسیٰ کو کتاب دی اور ان کے بھائی ہارون کو مددگار بنا کر ان کے ساتھ کیا

Tafsir al-Jalalayn

And verily We gave Moses the Scripture the Torah and made Aaron his brother go with him as a minister an assistant.

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فَقُلْنَا ٱذْهَبَآ إِلَى ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا فَدَمَّرْنَٰهُمْ تَدْمِيرًا

Faqulnaz habaaa ilal qawmil lazeena kazzaboo bi Aayaatinaa fadammarnaahum tadmeeraa

And We said, "Go both of you to the people who have denied Our signs." Then We destroyed them with [complete] destruction.

اور کہا کہ دونوں ان لوگوں کے پاس جاؤ جن لوگوں نے ہماری آیتوں کی تکذیب کی۔ (جب تکذیب پر اڑے رہے) تو ہم نے ان کو ہلاک کر ڈالا

Tafsir al-Jalalayn

Then We said ‘Go both of you to the people who have denied Our signs’ that is to the Egyptians — Pharaoh and his folk. So they went to them with the Message but they the Egyptians denied both of them. Then We destroyed them utterly.

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وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَٰهُمْ وَجَعَلْنَٰهُمْ لِلنَّاسِ ءَايَةً وَأَعْتَدْنَا لِلظَّٰلِمِينَ عَذَابًا أَلِيمًا

Wa qawma Noohil lammaa kazzabur Rusula aghraqnaahum wa ja'alnaahum linnaasi Aayatanw wa a'tadnaa lizzaalimeena 'azaaban aleemaa

And the people of Noah - when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment.

اور نوح کی قوم نے بھی جب پیغمبروں کو جھٹلایا تو ہم نے انہیں غرق کر ڈالا اور لوگوں کے لئے نشانی بنا دیا۔ اور ظالموں کے لئے ہم نے دکھ دینے والا عذاب تیار کر رکھا ہے

Tafsir al-Jalalayn

And mention the people of Noah when they denied the messengers in denying Noah — it is as though he were many messengers given the length of time he remained among them; or it is thus expressed in the plural because to deny him is equivalent to denying all the other messengers for they all came with the same Message concerning affirmation of God’s Oneness — We drowned them this is the response to lammā ‘when’ and made them a sign a lesson for mankind thereafter and We have prepared in the Hereafter for the evildoers the disbelievers a painful chastisement in addition to what chastisement may befall them in this world.

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وَعَادًا وَثَمُودَا۟ وَأَصْحَٰبَ ٱلرَّسِّ وَقُرُونًۢا بَيْنَ ذَٰلِكَ كَثِيرًا

Wa 'Aadanw Samooda wa As haabar Rassi wa quroonam baina zaalika kaseeraa

And [We destroyed] 'Aad and Thamud and the companions of the well and many generations between them.

اور عاد اور ثمود اور کنوئیں والوں اور ان کے درمیان اور بہت سی جماعتوں کو بھی (ہلاک کر ڈالا)

Tafsir al-Jalalayn

And mention ‘Ād the people of Hūd and Thamūd the people of Sālih and the dwellers at al-Rass al-rass — the name of a ‘well’; their prophet is said to have been Shu‘ayb; although some say it was someone else. The story is that they had been sitting around it on one occasion when it collapsed beneath them burying them together with their dwellings. And many generations peoples in between that is between the people of ‘Ād and the dwellers at al-Rass.

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وَكُلًّا ضَرَبْنَا لَهُ ٱلْأَمْثَٰلَ وَكُلًّا تَبَّرْنَا تَتْبِيرًا

Wa kullandarabnaa lahul amsaala wa kullan tabbarnaa tatbeera

And for each We presented examples [as warnings], and each We destroyed with [total] destruction.

اور سب کے (سمجھانے کے لئے) ہم نے مثالیں بیان کیں اور (نہ ماننے پر) سب کا تہس نہس کردیا

Tafsir al-Jalalayn

For each of them We struck similitudes when establishing arguments against them and We destroyed them only after warning them and each of them We ruined utterly We destroyed utterly because of their denial of the prophets sent to them.

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وَلَقَدْ أَتَوْا۟ عَلَى ٱلْقَرْيَةِ ٱلَّتِىٓ أُمْطِرَتْ مَطَرَ ٱلسَّوْءِ أَفَلَمْ يَكُونُوا۟ يَرَوْنَهَا بَلْ كَانُوا۟ لَا يَرْجُونَ نُشُورًا

Wa laqad ataw 'alal qaryatil lateee umtirat mataras saw'; afalam yakoonoo yarawnahaa; bal kaanoo laa yarjoona nushooraa

And they have already come upon the town which was showered with a rain of evil. So have they not seen it? But they are not expecting resurrection.

اور یہ کافر اس بستی پر بھی گزر چکے ہیں جس پر بری طرح کا مینہ برسایا گیا تھا۔ کیا وہ اس کو دیکھتے نہ ہوں گے۔ بلکہ ان کو (مرنے کے بعد) جی اُٹھنے کی امید ہی نہیں تھی۔

Tafsir al-Jalalayn

And verily they namely the disbelievers of Mecca will have passed by the town on which an evil shower was rained al-saw’ ‘evil’ is the verbal noun from sā’a ‘was evil’ that is it was showered with stones. This was the principal town of the towns inhabited by the people of Lot; God destroyed its inhabitants for their committing acts of lewdness. Can it be that they have not seen it? on their journeys to Syria and so take heed thereof? the interrogative is affirmative. Nay but it is that they do not expect they have no fear of any resurrection and so they do not believe.

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وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا ٱلَّذِى بَعَثَ ٱللَّهُ رَسُولًا

Wa izaa ra awka iny yattakhizoonaka illaa huzuwan ahaazal lazee ba'asal laahu Rasoolaa

And when they see you, [O Muhammad], they take you not except in ridicule, [saying], "Is this the one whom Allah has sent as a messenger?

اور یہ لوگ جب تم کو دیکھتے ہیں تو تمہاری ہنسی اُڑاتے ہیں۔ کہ کیا یہی شخص ہے جس کو خدا نے پیغمبر بنا کر بھیجا ہے

Tafsir al-Jalalayn

And when they see you they take you in mockery only as an object of derision saying ‘Is this the one whom God has sent as a messenger? as he is wont to claim? — contemptuously of him as one not worthy of being a messenger.

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إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا لَوْلَآ أَن صَبَرْنَا عَلَيْهَا وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ ٱلْعَذَابَ مَنْ أَضَلُّ سَبِيلًا

In kaada la yudillunaa 'an aalihatinaa law laaa an sabarnaa 'alaihaa; wa sawfa ya'lamoona heena yarawnal 'azaaba man adallu sabeela

He almost would have misled us from our gods had we not been steadfast in [worship of] them." But they are going to know, when they see the punishment, who is farthest astray in [his] way.

اگر ہم نے اپنے معبودوں کے بارے میں ثابت قدم نہ رہتے تو یہ ضرور ہم کو بہکا دیتا۔ (اور ان سے پھیر دیتا) اور یہ عنقریب معلوم کرلیں گے جب عذاب دیکھیں گے کہ سیدھے رستے سے کون بھٹکا ہوا ہے

Tafsir al-Jalalayn

Indeed in softened in place of the hardened form with its subject omitted namely innahu he was about to lead us astray turn us away from our gods had we not stood by them’ he would have turned us away from them. God exalted be He says And soon they will know when they behold the chastisement with their own eyes in the Hereafter who is further astray from the way who is further upon the path of error they or the believers?

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أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَٰهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا

Ara'aita manit takhaza ilaahahoo hawaahu afa anta takoonu 'alaihi wakeelaa

Have you seen the one who takes as his god his own desire? Then would you be responsible for him?

کیا تم نے اس شخص کو دیکھا جس نے خواہش نفس کو معبود بنا رکھا ہے تو کیا تم اس پر نگہبان ہوسکتے ہو

Tafsir al-Jalalayn

Have you seen — inform Me about — him who has taken as his god his own desire? that is as something that will be bring about his ruin the indirect object ilāhahu ‘as his god’ precedes the direct object because it is more important; the clause beginning man ittakhadha ‘him who has taken’ constitutes the first direct object of a-ra’ayta ‘have you seen’ the second being the following a-fa-anta … Will you be a guardian over him? a protector to preserve him from following his desires? No.

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أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِ بَلْ هُمْ أَضَلُّ سَبِيلًا

Am tahsabu annna aksarahum yasma'oona aw ya''qiloon; in hum illaa kal an'aami bal hum adallu sabeelan

Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way.

یا تم یہ خیال کرتے ہو کہ ان میں اکثر سنتے یا سمجھتے ہیں (نہیں) یہ تو چوپایوں کی طرح ہیں بلکہ ان سے بھی زیادہ گمراہ ہیں

Tafsir al-Jalalayn

Or do you suppose that most of them listen listening so as to understand or comprehend? what you say to them? They are but as the cattle — nay but they are further astray from the way further from these cattle upon the path of misguidance for at least they cattle yield to the person who looks after them whereas these disbelievers do not obey their Master Who is gracious to them.

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أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًا

Alam tara ilaa Rabbika kaifa maddaz zilla wa law shaaa'a laja'alahoo saakinan summa ja'alnash shamsa 'alaihe daleelaa

Have you not considered your Lord - how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication.

بلکہ تم نے اپنے پروردگار (کی قدرت) کو نہیں دیکھا کہ وہ سائے کو کس طرح دراز کر (کے پھیلا) دیتا ہے۔ اور اگر وہ چاہتا تو اس کو (بےحرکت) ٹھیرا رکھتا پھر سورج کو اس کا رہنما بنا دیتا ہے

Tafsir al-Jalalayn

Have you not seen contemplated the work of your Lord how He extends the twilight shadow? from the point of daybreak to the point of sunrise. For had He your Lord willed He would have made it still ever-present so that it does not disappear with the rising of the sun. Then We made the sun an indicator of it of the shadow; were it not for the sun the shadow would not have been known.

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ثُمَّ قَبَضْنَٰهُ إِلَيْنَا قَبْضًا يَسِيرًا

Summa qabadnaahu ilainaa qabdany yaseeraa

Then We hold it in hand for a brief grasp.

پھر اس کو ہم آہستہ آہستہ اپنی طرف سمیٹ لیتے ہیں

Tafsir al-Jalalayn

Then We retract it the extended shadow to Us by gentle retraction subtle retraction through the rising of the sun.

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وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًا وَٱلنَّوْمَ سُبَاتًا وَجَعَلَ ٱلنَّهَارَ نُشُورًا

Wa Huwal lazee ja'ala lakumul laila libaasanw wannawma subaatanw wa ja'alan nahaara nushooraa

And it is He who has made the night for you as clothing and sleep [a means for] rest and has made the day a resurrection.

اور وہی تو ہے جس نے رات کو تمہارے لئے پردہ اور نیند کو آرام بنایا اور دن کو اُٹھ کھڑے ہونے کا وقت ٹھہرایا

Tafsir al-Jalalayn

And He it is Who made for you the night as a garment veiling you like a garment and sleep for repose rest for bodies through the temporary cessation of labour and He made the day for rising a time in which all rise to seek their livelihood and so on.

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وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً طَهُورًا

Wa Huwal lazeee arsalar riyaaha bushram baina yadai rahmatih; wa anzalnaa minas samaaa'i maaa'an tahooraa

And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water

اور وہی تو ہے جو اپنی رحمت کے مینھہ کے آگے ہواؤں کو خوش خبری بنا کر بھیجتا ہے۔ اور ہم آسمان سے پاک (اور نتھرا ہوا) پانی برساتے ہیں

Tafsir al-Jalalayn

And He it is Who sends forth the winds al-riyāha; a variant has al-rīha ‘the wind’ dispersing before His mercy nushuran ‘dispersing’ scattered before the coming of the rain a variant reading has nushran the singular of which is nashūr similar in pattern to rasūl ‘messenger’ plural rusul; another reading has nashran as a verbal noun; and a third variant has bushran in other words the winds function as mubashshirāt ‘bearers of good tidings’ the singular of which is bashīr; and We send down from the heaven purifying water

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لِّنُحْـِۧىَ بِهِۦ بَلْدَةً مَّيْتًا وَنُسْقِيَهُۥ مِمَّا خَلَقْنَآ أَنْعَٰمًا وَأَنَاسِىَّ كَثِيرًا

Linuhyiya bihee balda tam maitanw wa nusqiyahoo mimmaa khalaqnaaa an'aa manw wa anaasiyya kaseeraa

That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.

تاکہ اس سے شہر مردہ (یعنی زمین افتادہ) کو زندہ کردیں اور پھر اسے بہت سے چوپایوں اور آدمیوں کو جو ہم نے پیدا کئے ہیں پلاتے ہیں

Tafsir al-Jalalayn

with which We revive a dead land read maytan in the softened form equally valid for the masculine and the feminine but in the masculine here because of the masculine noun indicating ‘place’ implicit therein and We give it the water as drink to the many cattle camels cows and sheep and humans We have created anāsiyy is the plural of insān properly it the plural should be anāsīn but the final nūn has been replaced with a yā’ with which the other yā’ has been assimilated; or it anāsiyy is simply the plural of insiyy.

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وَلَقَدْ صَرَّفْنَٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًا

Wa laqad sarrafnaahu bainahum li yazzakkaroo fa abaaa aksarun naasi illaa kufooraa

And We have certainly distributed it among them that they might be reminded, but most of the people refuse except disbelief.

اور ہم نے اس (قرآن کی آیتوں) کو طرح طرح سے لوگوں میں بیان کیا تاکہ نصیحت پکڑیں مگر بہت سے لوگوں نے انکار کے سوا قبول نہ کیا

Tafsir al-Jalalayn

And verily We have distributed it the water among them so that they may remember li-yadhdhakkarū should actually be li-yatadhakkarū but the tā’ has been assimilated with the dhāl; a variant reading has li-yadhkurū that is to say so that they may remember therewith the grace of God. But most people are only intent on ingratitude on denial of the grace saying ‘We have received this rain because of such-and-such a storm’.

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وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍ نَّذِيرًا

Wa law shi'naa laba'asnaa fee kulli qar yatin nazeeraa

And if We had willed, We could have sent into every city a warner.

اور اگر ہم چاہتے تو ہر بستی میں ڈرانے والا بھیج دیتے

Tafsir al-Jalalayn

And had We willed We could have sent forth in every town a warner to threaten its inhabitants with God’s chastisement; instead We have sent you to the inhabitants of all towns as a warner for your reward to be a great one.

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فَلَا تُطِعِ ٱلْكَٰفِرِينَ وَجَٰهِدْهُم بِهِۦ جِهَادًا كَبِيرًا

Falaa tuti'il kaafireena wa jaahidhum bihee jihaadan kabeeraa

So do not obey the disbelievers, and strive against them with the Qur'an a great striving.

تو تم کافروں کا کہا نہ مانو اور ان سے اس قرآن کے حکم کے مطابق بڑے شدومد سے لڑو

Tafsir al-Jalalayn

So do not obey the disbelievers in their desires but struggle against them therewith that is through adherence to the Qur’ān with a great endeavour.

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وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا

Wa Huwal lazee marajal bahraini haazaa 'azbun furaatunw wa haazaa milhun ujaaj; wa ja'ala bainahumaa barzakhanw wa hijram mahjooraa

And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.

اور وہی تو ہے جس نے دو دریاؤں کو ملا دیا ایک کا پانی شیریں ہے پیاس بجھانے والا اور دوسرے کا کھاری چھاتی جلانے والا۔ اور دونوں کے درمیان ایک آڑ اور مضبوط اوٹ بنادی

Tafsir al-Jalalayn

And He it is Who merged the two seas letting them flow one adjacent to the other this one palatable sweet and the other saltish bitter; and He set between the two an isthmus so that the one does not mix with the other and a forbidding ban a shield that prevents the two from becoming mixed.

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وَهُوَ ٱلَّذِى خَلَقَ مِنَ ٱلْمَآءِ بَشَرًا فَجَعَلَهُۥ نَسَبًا وَصِهْرًا وَكَانَ رَبُّكَ قَدِيرًا

Wa Huwal lazee khalaqa minal maaa'i basharran fa ja'alahoo nasaban wa sihraa; wa kaana Rabbuka Qadeeraa

And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation].

اور وہی تو ہے جس نے پانی سے آدمی پیدا کیا۔ پھر اس کو صاحب نسب اور صاحب قرابت دامادی بنایا۔ اور تمہارا پروردگار (ہر طرح کی) قدرت رکھتا ہے

Tafsir al-Jalalayn

And He it is Who created man from water He created from a sperm-drop a human being and made for him ties of blood and ties of marriage whether it be a male or a female they marry for the purposes of procreation. For your Lord is ever Powerful with the power to do whatever He will.

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وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًا

Wa ya'budoona min doonil laahi maa laa yanfa'uhum wa laa yadurruhum; wa kaanal kaafiru 'alaa Rabbihee zaheeraa

But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant [to Satan].

اور یہ لوگ خدا کو چھوڑ کر ایسی چیز کی پرستش کر تے ہیں جو نہ ان کو فائدہ پہنچا سکے اور نہ ضرر۔ اور کافر اپنے پروردگار کی مخالفت میں بڑا زور مارتا ہے

Tafsir al-Jalalayn

And they the disbelievers worship besides God that which neither benefits them when they worship it nor harms them should they refrain therefrom — and these are idols; and the disbeliever is ever a partisan against his Lord an assistant to Satan through his obedience to him.

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وَمَآ أَرْسَلْنَٰكَ إِلَّا مُبَشِّرًا وَنَذِيرًا

Wa maa arsalnaaka illaa mubashshiranw wa nazeeraa

And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner.

اور ہم نے (اے محمدﷺ) تم کو صرف خوشی اور عذاب کی خبر سنانے کو بھیجا ہے

Tafsir al-Jalalayn

And We have not sent you except as a bearer of good tidings of Paradise and as a warner a threatener of people with the chastisement of the Fire.

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قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلًا

Qul maaa as'alukum 'alaihi min ajrin illaa man shaaa'a ai yattakhiza ilaa Rabbihee sabeelaa

Say, "I do not ask of you for it any payment - only that whoever wills might take to his Lord a way."

کہہ دو کہ میں تم سے اس (کام) کی اجرت نہیں مانگتا، ہاں جو شخص چاہے اپنے پروردگار کی طرف جانے کا رستہ اختیار کرے

Tafsir al-Jalalayn

Say ‘I do not ask of you in return for this that is for delivering that Message with which I have been sent any reward except that whoever wishes to follow a way to his Lord should do so’ by expending his wealth for the sake of attaining God’s pleasure exalted be He; then whoever wishes to do so I will not prevent him from doing so.

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وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا

Wa tawakkal 'alal Haiyil lazee laa yamootu wa sabbih bihamdih; wa kafaa bihee bizunoobi 'ibaadihee khabeeraa

And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise. And sufficient is He to be, with the sins of His servants, Acquainted -

اور اس (خدائے) زندہ پر بھروسہ رکھو جو (کبھی) نہیں مرے گا اور اس کی تعریف کے ساتھ تسبیح کرتے رہو۔ اور وہ اپنے بندوں کے گناہوں سے خبر رکھنے کو کافی ہے

Tafsir al-Jalalayn

And put your trust in the Living One Who does not die and make glorifications ensconced in His praise in other words say subhāna’Llāhi wa’l-hamdu li’Llāh ‘Glory be to God and praise be to God’. And He suffices as One Aware as Knower of the sins of His servants khabīran ‘One Aware’ is semantically connected to bi-dhunūbi ‘of the sins’.

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ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ٱلرَّحْمَٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًا

Allazee khalaqas samaawaati wal arda wa maa bainahumaa fee sittati aiyaamin summmmastawaa 'alal 'Arsh; ar Rahmaanu fas'al bihee khabeeraa

He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne - the Most Merciful, so ask about Him one well informed.

جس نے آسمانوں اور زمین کو اور جو کچھ ان دونوں کے درمیان ہے چھ دن میں پیدا کیا پھر عرش پر جا ٹھہرا وہ (جس کا نام) رحمٰن (یعنی بڑا مہربان ہے) تو اس کا حال کسی باخبر سے دریافت کرلو

Tafsir al-Jalalayn

He it is Who created the heavens and the earth and all that is between them in six days of the length of the days of this world since there was no sun at that point — had He willed He could have created them in an instant but His not having done so is because He will to teach His creatures to be circumspect — then presided upon the Throne al-‘arsh in the classical language is the seat on which a king sits the Compassionate One al-rahmānu substitutes for the subject of the verb istawā ‘presided’ a presiding befitting of Him; so ask O man about Him about the Compassionate One anyone who is well aware to inform you about His attributes!

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وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا

Wa izaa qeela lahumus judoo lir Rahmaani qaaloo wa mar Rahmaanu anasjudu limaa taamurunaa wa zaadahum nufooraa

And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful? Should we prostrate to that which you order us?" And it increases them in aversion.

اور جب ان (کفار) سے کہا جاتا ہے کہ رحمٰن کو سجدہ کرو تو کہتے ہیں رحمٰن کیا؟ کیا جس کے لئے تم ہم سے کہتے ہو ہم اس کے آگے سجدہ کریں اور اس سے بدکتے ہیں

Tafsir al-Jalalayn

And when it is said to them to the disbelievers of Mecca ‘Prostrate yourselves before the Compassionate One’ they say ‘And what is the Compassionate One? Should we prostrate ourselves to whatever you bid us’ ta’murunā; or read ya’murunā ‘whatever he bids us’ — in both cases the one bidding is Muhammad (s) — when we do not know who He is? No! And it this that is said to them increases their aversion to faith.

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تَبَارَكَ ٱلَّذِى جَعَلَ فِى ٱلسَّمَآءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَٰجًا وَقَمَرًا مُّنِيرًا

Tabaarakal lazee ja'ala fis samaaa'i buroojanw wa ja'ala feehaa siraajanw wa qamaram muneeraa

Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.

اور (خدا) بڑی برکت والا ہے جس نے آسمانوں میں برج بنائے اور ان میں (آفتاب کا نہایت روشن) چراغ اور چمکتا ہوا چاند بھی بنایا

Tafsir al-Jalalayn

God exalted be He says Blessed magnified is He Who has placed in the heaven constellations twelve of them Aries Taurus Gemini Cancer Leo Virgo al-sunbula Libra Scorpio Sagittarius Capricorn Aquarius and Pisces. They are the mansions for the seven orbiting planets Mars rules Aries and Scorpio Venus Taurus and Libra Mercury Gemini and Virgo the Moon Cancer the Sun Leo Jupiter Sagittarius and Pisces and Saturn Capricorn and Aquarius; and has also placed in it a lamp namely the sun and a shining moon a variant reading for sirājan ‘sun’ has the plural surujan which would mean ‘luminous stars’. The moon is singled out for mention because of its particular merit.

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وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

Wa huwal lazee ja'alal laila wannahaara khilfatal liman araada ai yazzakkara aw araadaa shookooraa

And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.

اور وہی تو ہے جس نے رات اور دن کو ایک دوسرے کے پیچھے آنے جانے والا بنایا۔ (یہ باتیں) اس شخص کے لئے جو غور کرنا چاہے یا شکرگزاری کا ارادہ کرے (سوچنے اور سمجھنے کی ہیں)

Tafsir al-Jalalayn

And He it is Who made the night and day to appear in succession that is one succeeding the other for him who desires to remember read yadhdhakkara or yadhkura as before Q. 2550 — so that if he misses the opportunity to do some good during the one he can do it during the other; or desires to be thankful for the graces of his Lord to him during both of these periods.

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وَعِبَادُ ٱلرَّحْمَٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ ٱلْجَٰهِلُونَ قَالُوا۟ سَلَٰمًا

Wa 'ibaadur Rahmaanil lazeena yamshoona 'alal ardi hawnanw wa izaa khaata bahumul jaahiloona qaaloo salaamaa

And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace,

اور خدا کے بندے تو وہ ہیں جو زمین پر آہستگی سے چلتے ہیں اور جب جاہل لوگ ان سے (جاہلانہ) گفتگو کرتے ہیں تو سلام کہتے ہیں

Tafsir al-Jalalayn

And the true servants of the Compassionate One ‘ibādu’l-rahmāni is the subject and what comes after it all the way up to ūlā’ika yujzawna ‘they will be rewarded’ of verse 75 below are adjectival qualifiers of this subject with the exception of the parenthetical statements are those who walk upon the earth modestly that is peacefully and humbly and who when the ignorant address them with what they are averse to say words of peace salām in other words words by which they are safe yaslamūna from committing any sin;

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وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَٰمًا

Wallazeena yabeetoona li Rabbihim sujjadanw wa qiyaamaa

And those who spend [part of] the night to their Lord prostrating and standing [in prayer]

اور جو وہ اپنے پروردگار کے آگے سجدے کرکے اور (عجز وادب سے) کھڑے رہ کر راتیں بسر کرتے ہیں

Tafsir al-Jalalayn

and who spend the night before their Lord prostrating sujjad is the plural of sājid and standing in worship in other words they spend the night performing prayers;

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وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا

Wallazeena yaqooloona Rabbanas rif 'annnaa 'azaaba Jahannama inn 'azaabahaa kaana gharaamaa

And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;

اور جو دعا مانگتے رہتے ہیں کہ اے پروردگار دوزخ کے عذاب کو ہم سے دور رکھیو کہ اس کا عذاب بڑی تکلیف کی چیز ہے

Tafsir al-Jalalayn

and who say ‘Our Lord avert from us from the chastisement of Hell. Truly its chastisement is abiding that is irrevocable.

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إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا

Innahaa saaa'at mustaqarranw wa muqaamaa

Indeed, it is evil as a settlement and residence."

اور دوزخ ٹھیرنے اور رہنے کی بہت بری جگہ ہے

Tafsir al-Jalalayn

It is truly a wretched abode and residence!’ in other words it is truly wretched as a place in which to abide and reside.

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وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

Wallazeena izaaa anfaqoo lam yusrifoo wa lam yaqturoo wa kaana baina zaalika qawaamaa

And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate

اور وہ جب خرچ کرتے ہیں تو نہ بےجا اُڑاتے ہیں اور نہ تنگی کو کام میں لاتے ہیں بلکہ اعتدال کے ساتھ۔ نہ ضرورت سے زیادہ نہ کم

Tafsir al-Jalalayn

And who when they expend upon their dependants are neither prodigal nor parsimonious read yaqturū or yuqtirū; but between such prodigality and parsimony lies — between the two their expenditure is in — moderation;

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وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ وَلَا يَزْنُونَ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا

Wallazeena laa yad'oona ma'al laahi ilaahan aakhara wa laa yaqtuloonan nafsal latee harramal laahu illaa bilhaqqi wa laa yaznoon; wa mai yaf'al zaalika yalqa asaamaa

And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.

اور وہ جو خدا کے ساتھ کسی اور معبود کو نہیں پکارتے اور جن جاندار کو مار ڈالنا خدا نے حرام کیا ہے اس کو قتل نہیں کرتے مگر جائز طریق پر (یعنی شریعت کے مطابق) اور بدکاری نہیں کرتے۔ اور جو یہ کام کرے گا سخت گناہ میں مبتلا ہوگا

Tafsir al-Jalalayn

and those who do not call on another god along with God nor slay the soul which God has forbidden that it be slain except with due cause and who do not commit fornication — for whoever does that namely whoever does one of these three things shall meet with retribution;

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يُضَٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا

Yudaa'af lahul 'azaabu Yawmal Qiyaamati wa yakhlud feehee muhaanaa

Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -

قیامت کے دن اس کو دونا عذاب ہوگا اور ذلت وخواری سے ہمیشہ اس میں رہے گا

Tafsir al-Jalalayn

doubled yudā‘af a variant reading has yuda‘‘af will be the chastisement for him on the Day of Resurrection and he will abide therein both verbs may be read in the imperfect apocopated form yudā‘af ‘it will be doubled’ and yakhlud ‘he will abide’ as substitutions or with the indicative damma inflection yudā‘afu and yakhludu to indicate the beginning of a new sentence abased muhānan is a circumstantial qualifier;

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إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًا صَٰلِحًا فَأُو۟لَٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمْ حَسَنَٰتٍ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا

Illaa man taaba wa 'aamana wa 'amila 'amalan saalihan fa ulaaa'ika yubad dilul laahu saiyi aatihim hasanaat; wa kaanal laahu Ghafoorar Raheemaa

Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.

مگر جس نے توبہ کی اور ایمان لایا اور اچھے کام کئے تو ایسے لوگوں کے گناہوں کو خدا نیکیوں سے بدل دے گا۔ اور خدا تو بخشنے والا مہربان ہے

Tafsir al-Jalalayn

except for him who repents and believes and acts righteously from among them for such God will replace their mentioned evil deeds with good deeds in the Hereafter for God is ever Forgiving Merciful that is He is ever possessed of such attributes;

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وَمَن تَابَ وَعَمِلَ صَٰلِحًا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًا

Wa man taaba wa 'amila saalihan fa innnahoo yatoobu ilal laahi mataabaa

And he who repents and does righteousness does indeed turn to Allah with [accepted] repentance.

اور جو توبہ کرتا اور عمل نیک کرتا ہے تو بےشک وہ خدا کی طرف رجوع کرتا ہے

Tafsir al-Jalalayn

and whoever repents of his sins from among other than those mentioned and acts righteously indeed turns to God with due repentance that is he returns to God a sincere return and God will requite him with good;

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وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًا

Wallazeena laa yash hadoonaz zoora wa izaa marroo billaghwi marroo kiraamaa

And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.

اور وہ جو جھوٹی گواہی نہیں دیتے اور جب ان کو بیہودہ چیزوں کے پاس سے گزرنے کا اتفاق ہو تو بزرگانہ انداز سے گزرتے ہیں

Tafsir al-Jalalayn

and those who do not give false testimony that is testimony containing mendacity and falsehood and when they come across senseless talk in the way of vile speech and otherwise they pass by with dignity shunning such vanity;

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وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا

Wallazeena izaa zukkiroo bi Aayaati Rabbihim lam yakhirroo 'alaihaa summanw wa'umyaanaa

And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.

اور وہ کہ جب ان کو پروردگار کی باتیں سمجھائی جاتی ہیں تو اُن پر اندھے اور بہرے ہو کر نہیں گرتے (بلکہ غور سے سنتے ہیں)

Tafsir al-Jalalayn

and those who when they are reminded when they are admonished of the revelations of their Lord that is reminded of the Qur’ān do not fall on them deaf and blind but fall on them listening contemplating benefiting and obedient;

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وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

Wallazeena yaqooloona Rabbanaa hab lanaa min azwaajinaa wa zurriyaatinaa qurrata a'yuninw waj 'alnaa lilmuttaqeena Imaamaa

And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous."

اور وہ جو (خدا سے) دعا مانگتے ہیں کہ اے پروردگار ہم کو ہماری بیویوں کی طرف سے (دل کا چین) اور اولاد کی طرف سے آنکھ کی ٹھنڈک عطا فرما اور ہمیں پرہیزگاروں کا امام بنا

Tafsir al-Jalalayn

and those who say ‘Our Lord! Grant us in our spouses and our offspring read plural dhurriyyātinā or singular dhurriyyatinā a joyful sight for us so that we see them obedient to You and make us paragons of virtue for the God-fearing’.

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أُو۟لَٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَٰمًا

Ulaaa'ika yujzawnal ghurfata bimaa sabaroo wa yulaqqawna feehaa tahiyyatanw wa salaamaa

Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.

ان (صفات کے) لوگوں کو ان کے صبر کے بدلے اونچے اونچے محل دیئے جائیں گے۔ اور وہاں فرشتے ان سے دعا وسلام کے ساتھ ملاقات کریں گے

Tafsir al-Jalalayn

Those they will be rewarded with the sublime abode the highest degree in Paradise forasmuch as they were steadfast in obedience to God and they will be met read yulaqqawna or yalqawna therein in this sublime abode with a greeting and words of peace from the angels;

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خَٰلِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا

Khaalideena feehaa; hasunat mustaqarranw wa muqaamaa

Abiding eternally therein. Good is the settlement and residence.

اس میں وہ ہمیشہ رہیں گے۔ اور وہ ٹھیرنے اور رہنے کی بہت ہی عمدہ جگہ ہے

Tafsir al-Jalalayn

abiding therein. Excellent is it as an abode and station as a place of residence for them ūlā’ika ‘those they …’ and what comes after it constitute the predicate to the subject ‘ibādu’l-rahmāni ‘the servants of the Compassionate One’.

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قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا

Qul maa ya'ba'u bikum Rabbee law laa du'aaa'ukum faqad kazzabtum fasawfa yakoonu lizaamaa

Say, "What would my Lord care for you if not for your supplication?" For you [disbelievers] have denied, so your denial is going to be adherent.

کہہ دو کہ اگر تم (خدا کو) نہیں پکارتے تو میرا پروردگار بھی تمہاری کچھ پروا نہیں کرتا۔ تم نے تکذیب کی ہے سو اس کی سزا (تمہارے لئے) لازم ہوگی

Tafsir al-Jalalayn

Say O Muhammad (s) to the people of Mecca ‘My Lord would not be concerned with you mā is for negation were it not for your supplications to Him when you are in adversity which He then removes. But why should He be concerned with you when you have denied the Messenger and the Qur’ān and so that the chastisement will remain binding’ permanently bound to you in the Hereafter in addition to what will befall you in this world; and so on the day of Badr seventy of them were slain the response to the conditional lawlā ‘were it not for …’ is indicated the preceding words.