بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلذَّٰرِيَٰتِ ذَرْوًا
Waz-zaariyaati zarwaa
By those [winds] scattering [dust] dispersing
بکھیرنے والیوں کی قسم جو اُڑا کر بکھیر دیتی ہیں
Tafsir al-Jalalayn
By the scatterers the winds that scatter dust and other things that scatter dharwan is a verbal noun; one may also say tadhrīhi dharyan ‘it blows it sweeping it away’;
فَٱلْحَٰمِلَٰتِ وِقْرًا
Falhaamilaati wiqraa
And those [clouds] carrying a load [of water]
پھر (پانی کا) بوجھ اٹھاتی ہیں
Tafsir al-Jalalayn
and those that bear the clouds that bear moisture as a burden wiqran is the direct object of al-hāmilat ‘those that bear’;
فَٱلْجَٰرِيَٰتِ يُسْرًا
Faljaariyaati yusraa
And those [ships] sailing with ease
پھر آہستہ آہستہ چلتی ہیں
Tafsir al-Jalalayn
and those that run the ships that run upon the surface of the water with ease yusran is a verbal noun functioning as a circumstantial qualifier that is to say muyassaratan;
فَٱلْمُقَسِّمَٰتِ أَمْرًا
Falmuqassimaati amraa
And those [angels] apportioning [each] matter,
پھر چیزیں تقسیم کرتی ہیں
Tafsir al-Jalalayn
and those that apportion by command the angels who distribute provisions and the rains and other things across the lands and to all servants
إِنَّمَا تُوعَدُونَ لَصَادِقٌ
Innamaa too'adoona la-saadiq
Indeed, what you are promised is true.
کہ جس چیز کا تم سے وعدہ کیا جاتا ہے وہ سچا ہے
Tafsir al-Jalalayn
assuredly what you are promised mā ‘what’ relates to the verbal action in other words the promise given to them of resurrection and other matters is true is indeed a true promise
وَإِنَّ ٱلدِّينَ لَوَٰقِعٌ
Wa innad deena la waaqi'
And indeed, the recompense is to occur.
اور انصاف (کا دن) ضرور واقع ہوگا
Tafsir al-Jalalayn
and assuredly judgement requital after the reckoning will take place! without doubt.
وَٱلسَّمَآءِ ذَاتِ ٱلْحُبُكِ
Wassamaaa'i zaatil hubuk
By the heaven containing pathways,
اور آسمان کی قسم جس میں رسے ہیں
Tafsir al-Jalalayn
And by the heaven with all its tracks hubuk is the plural of habīka similar in pattern and meaning to turuq tarīqa ‘paths’ that is to say by the heaven that is created with tracks similar to tracks made in the sand
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ
Innakum lafee qawlim mukhtalif
Indeed, you are in differing speech.
کہ (اے اہل مکہ) تم ایک متناقض بات میں (پڑے ہوئے) ہو
Tafsir al-Jalalayn
indeed you O people of Mecca with regard to the matter of the Prophet s and the Qur’ān are of differing opinions some say of the Prophet that he is ‘a poet’ ‘a sorcerer’ or ‘a soothsayer’ and of the Qur’ān that it is ‘poetry’ ‘sorcery’ or ‘soothsaying’.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
Yu'faku 'anhu man ufik
Deluded away from the Qur'an is he who is deluded.
اس سے وہی پھرتا ہے جو (خدا کی طرف سے) پھیرا جائے
Tafsir al-Jalalayn
He is turned away therefrom from the Prophet s and the Qur’ān that is turned away from believing therein who has deviated who has been turned away from guidance in God’s exalted be He.
قُتِلَ ٱلْخَرَّٰصُونَ
Qutilal kharraasoon
Destroyed are the falsifiers
اٹکل دوڑانے والے ہلاک ہوں
Tafsir al-Jalalayn
Perish the conjecturers accursed be the liars those of differing opinions
ٱلَّذِينَ هُمْ فِى غَمْرَةٍ سَاهُونَ
Allazeena hum fee ghamratin saahoon
Who are within a flood [of confusion] and heedless.
جو بےخبری میں بھولے ہوئے ہیں
Tafsir al-Jalalayn
who are in a stupor in ignorance that has stupefied them heedless oblivious of the matter of the Hereafter.
يَسْـَٔلُونَ أَيَّانَ يَوْمُ ٱلدِّينِ
Yas'aloona ayyaana yawmud Deen
They ask, "When is the Day of Recompense?"
پوچھتے ہیں کہ جزا کا دن کب ہوگا؟
Tafsir al-Jalalayn
They ask the Prophet asking him derisively ‘When is the Day of Judgement?’ in other words ‘when will it come?’ and the response given to them is that it will come
يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ
Yawma hum 'alan naari yuftanoon
[It is] the Day they will be tormented over the Fire
اُس دن (ہوگا) جب ان کو آگ میں عذاب دیا جائے گا
Tafsir al-Jalalayn
on the day when they will be tormented in the Fire that is to say chastised in it and it will be said to them during the chastisement
ذُوقُوا۟ فِتْنَتَكُمْ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تَسْتَعْجِلُونَ
Zooqoo fitnatakum haa zal lazee kuntum bihee tas ta'jiloon
[And will be told], "Taste your torment. This is that for which you were impatient."
اب اپنی شرارت کا مزہ چکھو۔ یہ وہی ہے جس کے لئے تم جلدی مچایا کرتے تھے
Tafsir al-Jalalayn
‘Taste this torment of yours this chastisement of yours. This chastisement is what you sought to hasten on!’ in the world in derision.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَعُيُونٍ
Innal muttaqeena fee jannaatinw wa 'uyoon
Indeed, the righteous will be among gardens and springs,
بےشک پرہیزگار بہشتوں اور چشموں میں (عیش کر رہے) ہوں گے
Tafsir al-Jalalayn
Truly the God-fearing will be amid gardens orchards and springs flowing therein
ءَاخِذِينَ مَآ ءَاتَىٰهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُحْسِنِينَ
Aakhizeena maaa aataahum Rabbuhum; innahum kaanoo qabla zaalika muhsineen
Accepting what their Lord has given them. Indeed, they were before that doers of good.
اور) جو جو (نعمتیں) ان کا پروردگار انہیں دیتا ہوگا ان کو لے رہے ہوں گے۔ بےشک وہ اس سے پہلے نیکیاں کرتے تھے
Tafsir al-Jalalayn
receiving ākhidhīna is a circumstantial qualifier referring to the person of the predicate of inna ‘truly’ what their Lord has given them of reward for indeed formerly before their entering Paradise they had been virtuous in the world.
كَانُوا۟ قَلِيلًا مِّنَ ٱلَّيْلِ مَا يَهْجَعُونَ
kaanoo qaleelam minal laili maa yahja'oon
They used to sleep but little of the night,
رات کے تھوڑے سے حصے میں سوتے تھے
Tafsir al-Jalalayn
Little of the night did they use to sleep mā is extra; yahja‘ūna is the predicate of kānū; qalīlan ‘little’ is an adverb in other words they used to sleep for a small portion of the night and perform prayers during most of it
وَبِٱلْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ
Wa bilashaari hum yastaghfiroon
And in the hours before dawn they would ask forgiveness,
اور اوقات سحر میں بخشش مانگا کرتے تھے
Tafsir al-Jalalayn
and at dawns they used to seek forgiveness they used say ‘Our Lord! Forgive us’
وَفِىٓ أَمْوَٰلِهِمْ حَقٌّ لِّلسَّآئِلِ وَٱلْمَحْرُومِ
Wa feee amwaalihim haqqul lissaaa'ili walmahroom
And from their properties was [given] the right of the [needy] petitioner and the deprived.
اور ان کے مال میں مانگنے والے اور نہ مانگنے والے (دونوں) کا حق ہوتا تھا
Tafsir al-Jalalayn
and there was a share in their wealth assigned for the beggar and the deprived the latter being the one who does not beg because of his self-restraint.
وَفِى ٱلْأَرْضِ ءَايَٰتٌ لِّلْمُوقِنِينَ
Wa fil ardi aayaatul lilmooqineen
And on the earth are signs for the certain [in faith]
اور یقین کرنے والوں کے لئے زمین میں (بہت سی) نشانیاں ہیں
Tafsir al-Jalalayn
And in the earth in the way of mountains seas trees fruits plants and other things there are signs indications of God’s power glory be to Him exalted be He and of His Oneness for those who know with certainty
وَفِىٓ أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ
Wa feee anfusikum; afalaa tubsiroon
And in yourselves. Then will you not see?
اور خود تمہارے نفوس میں تو کیا تم دیکھتے نہیں؟
Tafsir al-Jalalayn
and in your souls there are also signs from the beginning of your creation to its end and in the marvelous aspects of your creation. Will you not then perceive? all that and thus infer therefrom the Creator of it and His power.
وَفِى ٱلسَّمَآءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
Wa fissamaaa'i rizqukum wa maa too'adoon
And in the heaven is your provision and whatever you are promised.
اور تمہارا رزق اور جس چیز کا تم سے وعدہ کیا جاتا ہے آسمان میں ہے
Tafsir al-Jalalayn
And in the heaven is your provision that is the rain from which results the vegetation that is your provision and there is also what you are promised in the way of the ultimate return reward and punishment in other words all of this is foreordained in the heaven.
فَوَرَبِّ ٱلسَّمَآءِ وَٱلْأَرْضِ إِنَّهُۥ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ
Fawa Rabbis samaaa'i wal ardi innahoo lahaqqum misla maa annakum tantiqoon
Then by the Lord of the heaven and earth, indeed, it is truth - just as [sure as] it is that you are speaking.
تو آسمانوں اور زمین کے مالک کی قسم! یہ (اسی طرح) قابل یقین ہے جس طرح تم بات کرتے ہو
Tafsir al-Jalalayn
So by the Lord of the heaven and the earth it that which you are promised is as assuredly true as the fact that you have power of speech read mithlu in the nominative as an adjective with the mā being extra; or read mithla in the accusative as being a compound with mā that is to say it is as true as your speech is in reality that is in your knowing it to be true necessarily by its issuing from you.
هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ
Hal ataaka hadeesu daifi Ibraaheemal mukrameen
Has there reached you the story of the honored guests of Abraham? -
بھلا تمہارے پاس ابراہیمؑ کے معزز مہمانوں کی خبر پہنچی ہے؟
Tafsir al-Jalalayn
Has the story reached you — addressing the Prophet s — of Abraham’s honoured guests? — these were said to be either twelve ten or three angels one of whom was Gabriel.
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَٰمًا قَالَ سَلَٰمٌ قَوْمٌ مُّنكَرُونَ
Iz dakhaloo 'alaihi faqaaloo salaaman qaala salaamun qawmum munkaroon
When they entered upon him and said, "[We greet you with] peace." He answered, "[And upon you] peace, [you are] a people unknown.
جب وہ ان کے پاس آئے تو سلام کہا۔ انہوں نے بھی (جواب میں) سلام کہا (دیکھا تو) ایسے لوگ کہ نہ جان نہ پہچان
Tafsir al-Jalalayn
When idh is an adverbial qualifier of hadīthu dayfi ‘the story of the guests’ they entered upon him and said ‘Peace!’ — in other words they said these very words. He said ‘Peace!’ — also these very words — These are an unfamiliar folk whom we do not know — he said this to himself qawmun munkarūna is the predicate of an implicit subject such as hā’ūlā’i ‘these are’.
فَرَاغَ إِلَىٰٓ أَهْلِهِۦ فَجَآءَ بِعِجْلٍ سَمِينٍ
Faraagha ilaaa ahlihee fajaaa'a bi'ijlin sameen
Then he went to his family and came with a fat [roasted] calf
تو اپنے گھر جا کر ایک (بھنا ہوا) موٹا بچھڑا لائے
Tafsir al-Jalalayn
Then he went aside to his family secretly and brought a fat calf — in sūrat Hūd it is said a roasted calf Q. 1169 —
فَقَرَّبَهُۥٓ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ
Faqarrabahooo ilaihim qaala alaa taakuloon
And placed it near them; he said, "Will you not eat?"
(اور کھانے کے لئے) ان کے آگے رکھ دیا۔ کہنے لگے کہ آپ تناول کیوں نہیں کرتے؟
Tafsir al-Jalalayn
and he placed it near them saying ‘Will you not eat?’ he invited them to eat but they did not respond.
فَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا۟ لَا تَخَفْ وَبَشَّرُوهُ بِغُلَٰمٍ عَلِيمٍ
Fa awjasa minhm khee fatan qaaloo laa takhaf wa bashsharoohu bighulaamin 'aleem
And he felt from them apprehension. They said, "Fear not," and gave him good tidings of a learned boy.
اور دل میں ان سے خوف معلوم کیا۔ (انہوں نے) کہا کہ خوف نہ کیجیئے۔ اور ان کو ایک دانشمند لڑکے کی بشارت بھی سنائی
Tafsir al-Jalalayn
Then he conceived he kept secret in himself a fear of them. They said ‘Do not be afraid!’ we are messengers from your Lord. And they gave him good tidings of the birth of a knowledgeable boy one endowed with much knowledge and this was Isaac as mentioned in sūrat Hūd Q. 1171.
فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
Fa aqbalatim ra-atuhoo fee sarratin fasakkat wajhahaa wa qaalat 'ajoozun 'aqeem
And his wife approached with a cry [of alarm] and struck her face and said, "[I am] a barren old woman!"
تو ابراہیمؑ کی بیوی چلاّتی آئی اور اپنا منہ پیٹ کر کہنے لگی کہ (اے ہے ایک تو) بڑھیا اور (دوسرے) بانجھ
Tafsir al-Jalalayn
Then his wife Sarah came forward clamouring shouting fī sarratin is a circumstantial qualifier that is to say she came shouting and smote slapped her face and said ‘A barren old woman!’ who has never given birth to a child aged ninety-nine with Abraham being one hundred years old; or alternatively he was a hundred and twenty years old and she was ninety years old.
قَالُوا۟ كَذَٰلِكِ قَالَ رَبُّكِ إِنَّهُۥ هُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ
Qaaloo kazaaliki qaala Rabbuki innahoo huwal hakeemul 'aleem
They said, "Thus has said your Lord; indeed, He is the Wise, the Knowing."
(انہوں نے) کہا (ہاں) تمہارے پروردگار نے یوں ہی فرمایا ہے۔ وہ بےشک صاحبِ حکمت (اور) خبردار ہے
Tafsir al-Jalalayn
They said ‘So just like what we have said with regard to the good tiding has your Lord said. Indeed He is the Wise in His actions the Knower’ of His creatures.
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ
Qaala famaa khatbukum ayyuhal mursaloon
[Abraham] said, "Then what is your business [here], O messengers?"
ابراہیمؑ نے کہا کہ فرشتو! تمہارا مدعا کیا ہے؟
Tafsir al-Jalalayn
He said ‘So what is your business O you who have been sent by God?’
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ
Qaalooo innaaa ursilnaaa ilaa qawmim mujrimeen
They said, "Indeed, we have been sent to a people of criminals
انہوں نے کہا کہ ہم گنہگار لوگوں کی طرف بھیجے گئے ہیں
Tafsir al-Jalalayn
They said ‘Lo! we have been sent to a guilty folk disbelievers — these were the people of Lot —
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ
Linursila 'alaihim hijaa ratam min teen
To send down upon them stones of clay,
تاکہ ان پر کھنگر برسائیں
Tafsir al-Jalalayn
that we may unleash upon them stones of clay baked in fire
مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ
Musawwamatan 'inda rabbika lilmusrifeen
Marked in the presence of your Lord for the transgressors."
جن پر حد سے بڑھ جانے والوں کے لئے تمہارے پروردگار کے ہاں سے نشان کردیئے گئے ہیں
Tafsir al-Jalalayn
marked bearing the name of the person at whom it will be hurled by your Lord ‘inda rabbika is an adverbial qualifier of musawwamatan ‘marked’ for the destruction of the prodigal’ for coming unto males in addition to their disbelief.
فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ
Fa akhrajnaa man kaana feehaa minal mu'mineen
So We brought out whoever was in the cities of the believers.
تو وہاں جتنے مومن تھے ان کو ہم نے نکال لیا
Tafsir al-Jalalayn
So We brought forth those in them that is in the towns of the people of Lot who were believers in order to destroy the disbelievers;
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ ٱلْمُسْلِمِينَ
Famaa wajadnaa feehaa ghaira baitim minal muslimeen
And We found not within them other than a [single] house of Muslims.
اور اس میں ایک گھر کے سوا مسلمانوں کا کوئی گھر نہ پایا
Tafsir al-Jalalayn
but We did not find therein other than one house of those who had submitted to God these were Lot and his two daughters. They have been described here with the terms ‘belief’ and ‘submission’ because they had affirmed faith in their hearts and used their limbs to perform acts of obedience.
وَتَرَكْنَا فِيهَآ ءَايَةً لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ
Wa taraknaa feehaaa aayatal lillazeena yakhaafoonal 'azaabal aleem
And We left therein a sign for those who fear the painful punishment.
اور جو لوگ عذاب الیم سے ڈرتے ہیں ان کے لئے وہاں نشانی چھوڑ دی
Tafsir al-Jalalayn
And We left therein after destroying the disbelievers a sign an indication of their destruction for those who fear the painful chastisement so that they may not do what these sinners did.
وَفِى مُوسَىٰٓ إِذْ أَرْسَلْنَٰهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَٰنٍ مُّبِينٍ
Wa fee Moosaaa iz arsalnaahu ilaa Fir'wna bisultaa nim mubeen
And in Moses [was a sign], when We sent him to Pharaoh with clear authority.
اور موسیٰ (کے حال) میں (بھی نشانی ہے) جب ہم نے ان کو فرعون کی طرف کھلا ہوا معجزہ دے کر بھیجا
Tafsir al-Jalalayn
And a sign too in Moses wa-fī Mūsā is a supplement to fīhā ‘therein’ that is to say We also left a sign in the story of Moses when We sent him to Pharaoh vested with a clear warrant with a manifest proof;
فَتَوَلَّىٰ بِرُكْنِهِۦ وَقَالَ سَٰحِرٌ أَوْ مَجْنُونٌ
Fatawalla biruknihee wa qaala saahirun aw majnoon
But he turned away with his supporters and said," A magician or a madman."
تو اس نے اپنی جماعت (کے گھمنڈ) پر منہ موڑ لیا اور کہنے لگا یہ تو جادوگر ہے یا دیوانہ
Tafsir al-Jalalayn
but he turned away he rejected belief to his supports bi-ruknihi his hosts so called because to him they are like a support rukn saying to Moses that he Moses was ‘A sorcerer or a madman!’
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ وَهُوَ مُلِيمٌ
Fa akhaznaahu wa junoo dahoo fanabaznaahum fil yammi wa huwa muleem
So We took him and his soldiers and cast them into the sea, and he was blameworthy.
تو ہم نے اس کو اور اس کے لشکروں کو پکڑ لیا اور ان کو دریا میں پھینک دیا اور وہ کام ہی قابل ملامت کرتا تھا
Tafsir al-Jalalayn
So We seized him and his hosts and cast flung them into the waters the sea and so they drowned for he that is Pharaoh was blameworthy guilty of what is blameworthy such as denying the messengers and claiming divinity.
وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ ٱلرِّيحَ ٱلْعَقِيمَ
Wa fee 'Aadin iz arsalnaa 'alaihimur reehal'aqeem
And in 'Aad [was a sign], when We sent against them the barren wind.
اور عاد (کی قوم کے حال) میں بھی (نشانی ہے) جب ہم نے ان پر نامبارک ہوا چلائی
Tafsir al-Jalalayn
And also in the destruction of ‘Ād was a sign when We unleashed against them a barren wind a wind which brings nothing of good for it does not bear any rain and does not pollinate any trees; this wind was the west wind al-dabūr.
مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَٱلرَّمِيمِ
Maa tazaru min shai'in atat 'alaihi illaa ja'alat hu karrameem
It left nothing of what it came upon but that it made it like disintegrated ruins.
وہ جس چیز پر چلتی اس کو ریزہ ریزہ کئے بغیر نہ چھوڑتی
Tafsir al-Jalalayn
It did not leave anything any soul or property that it came upon without making it like decayed bones like something that is withered and in scattered pieces.
وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍ
Wa fee Samooda iz qeela lahum tamatta''oo hattaa heen
And in Thamud, when it was said to them, "Enjoy yourselves for a time."
اور (قوم) ثمود (کے حال) میں (نشانی ہے) جب ان سے کہا گیا کہ ایک وقت تک فائدہ اٹھالو
Tafsir al-Jalalayn
And also in the destruction of Thamūd was a sign when it was said to them after the hamstringing of the she-camel ‘Enjoy yourselves for a while!’ until the end of your terms of life — as stated in the other verse ‘Enjoy yourselves in your dwellings for three days’ Q.1165.
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ وَهُمْ يَنظُرُونَ
Fa'ataw 'an amri Rabbihim fa akhazal humus saa'iqatu wa hum yanzuroon
But they were insolent toward the command of their Lord, so the thunderbolt seized them while they were looking on.
تو انہوں نے اپنے پروردگار کے حکم سے سرکشی کی۔ سو ان کو کڑک نے آ پکڑا اور وہ دیکھ رہے تھے
Tafsir al-Jalalayn
Then they defied they scorned the command of their Lord refraining from implementing it; so the thunderbolt that is the destructive cry seized them after the three days had passed as they were looking around in other words it seized them in the daytime.
فَمَا ٱسْتَطَٰعُوا۟ مِن قِيَامٍ وَمَا كَانُوا۟ مُنتَصِرِينَ
Famas tataa'oo min qiyaaminw wa maa kaanoo muntasireen
And they were unable to arise, nor could they defend themselves.
پھر وہ نہ تو اُٹھنے کی طاقت رکھتے تھے اور نہ مقابلہ ہی کرسکتے تھے
Tafsir al-Jalalayn
So they were unable to rise up they could not get up upon the sending down of the chastisement nor were they victors over the One Who destroyed them.
وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
Wa qawma Noohim min qablu innahum kaano qawman faasiqeen
And [We destroyed] the people of Noah before; indeed, they were a people defiantly disobedient.
اور اس سے پہلے (ہم) نوح کی قوم کو (ہلاک کرچکے تھے) بےشک وہ نافرمان لوگ تھے
Tafsir al-Jalalayn
And the people of Noah read wa qawmi Nūhin as a supplement to Thamūda in other words ‘in the destruction of these two peoples by what destructive power exists in the heavens and the earth there is also a sign’; or read wa qawma Nūhin in other words ‘We also destroyed the people of Noah’ aforetime that is before the destruction of those mentioned. Indeed they were an immoral lot.
وَٱلسَّمَآءَ بَنَيْنَٰهَا بِأَيْي۟دٍ وَإِنَّا لَمُوسِعُونَ
Wassamaaa'a banainaa haa bi aydinw wa innaa lamoosi'oon
And the heaven We constructed with strength, and indeed, We are [its] expander.
اور آسمانوں کو ہم ہی نے ہاتھوں سے بنایا اور ہم کو سب مقدور ہے
Tafsir al-Jalalayn
And the heaven We built it with might and indeed We are powerful one says āda’l-rajulu or ya’īdu to mean ‘he is strong’; and awsa‘a’l-rajulu to mean ‘he has become capable dhū sa‘a and strong’.
وَٱلْأَرْضَ فَرَشْنَٰهَا فَنِعْمَ ٱلْمَٰهِدُونَ
Wal arda farashnaahaa fani'mal maahidoon
And the earth We have spread out, and excellent is the preparer.
اور زمین کو ہم ہی نے بچھایا تو (دیکھو) ہم کیا خوب بچھانے والے ہیں
Tafsir al-Jalalayn
And the earth We spread it out We made it level what excellent Spreaders then! We are.
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
Wa min kulli shai'in khalaqnaa zawjaini la'allakum tazakkaroon
And of all things We created two mates; perhaps you will remember.
اور ہر چیز کی ہم نے دو قسمیں بنائیں تاکہ تم نصیحت پکڑو
Tafsir al-Jalalayn
And of all things wa-min kulli shay’in is semantically connected to His following words khalaqnā We created pairs two kinds such as male and female heaven and earth sun and moon plain and mountain summer and winter sweet and bitter light and darkness that perhaps you might remember tadhakkarūna one of the two original tā’ letters of tatadhakkarūna has been omitted and hence realise that the Creator of pairs is Himself Singular that you might then worship him.
فَفِرُّوٓا۟ إِلَى ٱللَّهِ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ
Fafirrooo ilal laahi innee lakum minhu nazeerum mubeen
So flee to Allah. Indeed, I am to you from Him a clear warner.
تو تم لوگ خدا کی طرف بھاگ چلو میں اس کی طرف سے تم کو صریح رستہ بتانے والا ہوں
Tafsir al-Jalalayn
So flee unto God that is to say away from His punishment toward His reward by being obedient to Him and not disobeying Him. Truly I am a clear warner to you from Him.
وَلَا تَجْعَلُوا۟ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ
Wa laa taj'aloo ma'al laahi ilaahan aakhara innee lakum minhu nazeerum mubeen
And do not make [as equal] with Allah another deity. Indeed, I am to you from Him a clear warner.
اور خدا کے ساتھ کسی اَور کو معبود نہ بناؤ۔ میں اس کی طرف سے تم کو صریح رستہ بتانے والا ہوں
Tafsir al-Jalalayn
And do not set up another god alongside God. Truly I am a clear warner to you from Him before fa-firrū ‘so flee’ one may read an implicit preceding qul lahum ‘Say to them’.
كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوْ مَجْنُونٌ
Kazaalika maaa atal lazeena min qablihim mir Rasoolin illaa qaaloo saahirun aw majnoon
Similarly, there came not to those before them any messenger except that they said, "A magician or a madman."
اسی طرح ان سے پہلے لوگوں کے پاس جو پیغمبر آتا وہ اس کو جادوگر یا دیوانہ کہتے
Tafsir al-Jalalayn
Thus there did not come to those who were before them any messenger but they said that he was ‘A sorcerer or a madman!’ in other words their denial of you by saying that you are a sorcerer or a madman was like the denial of communities before them of their messengers by saying that same thing.
أَتَوَاصَوْا۟ بِهِۦ بَلْ هُمْ قَوْمٌ طَاغُونَ
Atawaasaw bih; bal hum qawmun taaghoon
Did they suggest it to them? Rather, they [themselves] are a transgressing people.
کیا یہ کہ ایک دوسرے کو اسی بات کی وصیت کرتے آئے ہیں بلکہ یہ شریر لوگ ہیں
Tafsir al-Jalalayn
Have they all enjoined this upon one another? an interrogative intended as a denial. Nay but they are an insolent folk a folk whose own proclivity to insolence has made them all say the same thing.
فَتَوَلَّ عَنْهُمْ فَمَآ أَنتَ بِمَلُومٍ
Fatawalla 'anhum famaaa anta bimaloom
So leave them, [O Muhammad], for you are not to be blamed.
تو ان سے اعراض کرو۔ تم کو (ہماری) طرف سے ملامت نہ ہوگی
Tafsir al-Jalalayn
So shun them for you will not be reproached because you have conveyed the Message to them.
وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ
Wa zakkir fa innaz zikraa tanfa'ul mu'mineen
And remind, for indeed, the reminder benefits the believers.
اور نصیحت کرتے رہو کہ نصیحت مومنوں کو نفع دیتی ہے
Tafsir al-Jalalayn
And remind admonish by the Qur’ān for reminding truly benefits believers these being those whom God knows that they will believe.
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
Wa maa khalaqtul jinna wal insa illaa liya'budoon
And I did not create the jinn and mankind except to worship Me.
اور میں نے جنوں اور انسانوں کو اس لئے پیدا کیا ہے کہ میری عبادت کریں
Tafsir al-Jalalayn
And I did not create the jinn and mankind except that they may worship Me the fact that disbelievers do not worship God does not contradict this statement since a purpose does not have to be realised in an act for it to be valid as when you may say ‘I sharpened this pencil in order to write with it’ even though you might not actually write with it.
مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ
Maaa ureedu minhum mir rizqinw wa maaa ureedu anyyut'imoon
I do not want from them any provision, nor do I want them to feed Me.
میں ان سے طالب رزق نہیں اور نہ یہ چاہتا ہوں کہ مجھے (کھانا) کھلائیں
Tafsir al-Jalalayn
I do not desire from them any provision either for Myself for themselves or for others nor do I desire that they should feed Me or feed themselves or others.
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ
Innal laaha Huwar Razzaaqu Zul Quwwatil Mateen
Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.
خدا ہی تو رزق دینے والا زور آور اور مضبوط ہے
Tafsir al-Jalalayn
Indeed it is God Who is the Provider the Lord of Strength the Firm the Stern.
فَإِنَّ لِلَّذِينَ ظَلَمُوا۟ ذَنُوبًا مِّثْلَ ذَنُوبِ أَصْحَٰبِهِمْ فَلَا يَسْتَعْجِلُونِ
Fa inna lillazeena zalamoo zanoobam misla zanoobi ashaabihim falaa yasta'jiloon
And indeed, for those who have wronged is a portion [of punishment] like the portion of their predecessors, so let them not impatiently urge Me.
کچھ شک نہیں کہ ان ظالموں کے لئے بھی (عذاب کی) نوبت مقرر ہے جس طرح ان کے ساتھیوں کی نوبت تھی تو ان کو مجھ سے (عذاب) جلدی نہیں طلب کرنا چاہیئے
Tafsir al-Jalalayn
And for those who have wronged their souls through disbelief from among the people of Mecca and others there will assuredly be a lot a share of chastisement like the lot the share of their counterparts who perished before them. So let them not ask Me to hasten on the chastisement should I give them respite until the Day of Resurrection.
فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن يَوْمِهِمُ ٱلَّذِى يُوعَدُونَ
Fawailul lillazeena kafaroo miny yawmihimul lazee yoo'adoon
And woe to those who have disbelieved from their Day which they are promised.
جس دن کا ان کافروں سے وعدہ کیا جاتا ہے اس سے ان کے لئے خرابی ہے
Tafsir al-Jalalayn
For woe a terrible chastisement will come to those who disbelieve from upon that day of theirs which they are promised that is the Day of Resurrection.