وَ مَا کَانَ لِمُؤۡمِنٍ وَّ لَا مُؤۡمِنَۃٍ اِذَا قَضَی اللّٰہُ وَ رَسُوۡلُہٗۤ اَمۡرًا اَنۡ یَّکُوۡنَ لَہُمُ الۡخِیَرَۃُ مِنۡ اَمۡرِہِمۡ ؕ وَ مَنۡ یَّعۡصِ اللّٰہَ وَ رَسُوۡلَہٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِیۡنًا ﴿ؕ۳۷﴾
English
And it behoves not a believing man or a believing woman, when Allah and His Messenger have decided a matter, that there should be a choice for them in the matter concerning them. And whoso disobeys Allah and His Messenger, surely strays away in manifest error.
English Short Commentary
And it behoves not a believing man or a believing woman, [b]when Allah and His Messenger have decided a matter, that they should exercise their own choice in the matter concerning them.[2356] And whoso disobeys Allah and His Messenger, surely, strays away in manifest error.
2356. The immediate occasion for the revelation of this verse may have been Zainab’s hesitation to comply with the Holy Prophet’s greatly cherished wish that she should marry Zaid, his freed slave. It goes to Zainab’s credit that in deference to the Prophet’s wish she agreed to her marriage with Zaid, much against her personal inclination. The Holy Prophet did not press her to accept Zaid as her husband. She only deferred to the wish of the Holy Prophet. (close)
اُردو
اور کسی مومن مرد اور کسی مومن عورت کے لئے جائز نہیں کہ جب اللہ اور اس کا رسول کسی بات کا فیصلہ کر دیں تو اپنے معاملہ میں اُن کو فیصلہ کا اختیار باقی رہے اور جو اللہ اور اس کے رسول کی نافرمانی کرے وہ بہت کھلی کھلی گمراہی میں مبتلا ہوتا ہے۔
اُردو تفسیر صغیر
اور کسی مومن مرد یا مومن عورت کے لئے جائز نہیں کہ جب اللہ اور اس کا رسول کسی معاملہ میں کوئی فیصلہ کر دیں تو وہ (پھر بھی) اپنے معاملے کا اپنی مرضی سے فیصلہ کریں اور جو کوئی اللہ اور اس کے رسول کی نافرمانی کرتا ہے وہ کھلی کھلی گمراہی میں پڑجاتا ہے۔
Français
Et il ne convient pas à un homme croyant ni à une femme croyante, lorsqu’Allāh et Son Messager ont décidé d’une affaire, qu’il y ait pour eux un choix dans l'affaire les concernant. Et quiconque désobéit à Allāh et à Son Messager, s’égare assurément dans une erreur manifeste.
Español
No corresponde a un hombre creyente o a una mujer creyente, cuando Al‑lah y Su Mensajero han decidido un asunto, poder elegir en lo que les afecte. Pues quien desobedece a Al‑lah y a Su Mensajero, en verdad se aparta en error evidente.
Deutsch
Und es ziemt sich nicht für einen gläubigen Mann oder eine gläubige Frau, wenn Allah und Sein Gesandter eine Sache entschieden haben, dass sie in ihrer Angelegenheit eine Wahl haben sollten. Und wer Allah und Seinem Gesandten nicht gehorcht, der geht wahrlich irre in offenkundigem Irrtum.
وَ اِذۡ تَقُوۡلُ لِلَّذِیۡۤ اَنۡعَمَ اللّٰہُ عَلَیۡہِ وَ اَنۡعَمۡتَ عَلَیۡہِ اَمۡسِکۡ عَلَیۡکَ زَوۡجَکَ وَ اتَّقِ اللّٰہَ وَ تُخۡفِیۡ فِیۡ نَفۡسِکَ مَا اللّٰہُ مُبۡدِیۡہِ وَ تَخۡشَی النَّاسَ ۚ وَ اللّٰہُ اَحَقُّ اَنۡ تَخۡشٰہُ ؕ فَلَمَّا قَضٰی زَیۡدٌ مِّنۡہَا وَطَرًا زَوَّجۡنٰکَہَا لِکَیۡ لَا یَکُوۡنَ عَلَی الۡمُؤۡمِنِیۡنَ حَرَجٌ فِیۡۤ اَزۡوَاجِ اَدۡعِیَآئِہِمۡ اِذَا قَضَوۡا مِنۡہُنَّ وَطَرًا ؕ وَ کَانَ اَمۡرُ اللّٰہِ مَفۡعُوۡلًا ﴿۳۸﴾
English
And remember when thou didst say to him on whom Allah had bestowed favours and on whom thou also hadst bestowed favours: ‘Keep thy wife to thyself, and fear Allah.’ And thou didst conceal in thy heart what Allah was going to bring to light, and thou wast afraid of the people, whereas Allah has better right that thou shouldst fear Him. Then, when Zaid had accomplished his want of her so as to have no further need of her, We joined her in marriage to thee, so that there may be no hindrance for the believers with regard to the wives of their adopted sons, when they have accomplished their want of them. And Allah’s decree must be fulfilled.
English Short Commentary
And call to mind when thou didst say to him on whom Allah had bestowed favours and on whom thou also hadst bestowed favours:[2357] ‘Keep thy wife to thyself, and fear Allah,’ and thou didst conceal in thy heart what Allah was going to bring to light, and thou didst fear the people, whereas Allah has better right that thou shouldst fear Him. Then, when Zaid had accomplished his want concerning her,[2357A] We joined her in marriage to thee, so that there may be no difficulty for the believers with regard to marriage with the wives of their adopted sons, when they have accomplished their wants concerning them. And Allah’s decree was bound to be fulfilled.[2357B]
2357. Zaid bin Harith, a young freed man of the Holy Prophet whom he had adopted as his son before adoption was declared unlawful in Islam. (close)
2357A. Had divorced her; Watar means, need; want; an object of want (Lane). (close)
2357B. Zainab was the daughter of the Holy Prophet’s aunt, hence a full- blooded Arab lady, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were no class divisions, no hereditary nobility, no vested interests. All men were free and equal in the sight of God. The Holy Prophet wanted to start with his own family to carry into actual effect this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been freed by the Prophet, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab’s marriage with Zaid. In deference to the Holy Prophet’s wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage levelled to the ground class distinctions and divisions. It was a practical demonstration of Islam’s noble ideal. But the marriage unfortunately ended in failure, not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid himself suffered. The failure of the marriage naturally grieved the Holy Prophet. But it also served a very useful purpose. In pursuance of a Divine command, as mentioned in the latter part of the verse, the Holy Prophet himself married Zainab, thus cutting at the very root of the obnoxious and deep-seated Arab custom that it was a sacrilege to marry the wife of one’s adopted son. The custom of adoption was abolished and with it went also this foolish notion. Thus Zainab’s marriage with Zaid served one very noble object and its failure another.
The words 'fear Allah' signify that Zaid wanted to divorce Zainab, and as divorce according to Islam is very hateful in the sight of God, the Holy Prophet exhorted him not to do so. The clause and… thou shouldst fear Him, may apply to both Zaid and the Holy Prophet. Applying to Zaid it would mean that Zaid did not like that the cause of his separation from Zainab should come to light, perhaps because as the words 'fear Allah' indicate the fault lay more with him than with Zainab. As, however, applying to the Holy Prophet, it would signify that as the marriage between Zaid and Zainab was arranged at his instance and wish, he naturally did not like its breach. The clause also shows that the Prophet feared that the breakdown of the marriage which resulted in an ostensible failure of the experiment in Islamic brotherhood, would cause some mental confusion and uneasiness among people whose faith was weak. This was the anxiety that lay heavy on the Prophet’s heart. The words, 'thou didst fear the people,' seem to point to this fear of his.
Some Christian critics of Islam pretend to find in the Holy Prophet’s marriage with Zainab a basis for mean attacks on him. It is stated that the Prophet, having by chance seen Zainab, became enamoured of her beauty and Zaid, having come to know of his desire to marry her, sought divorce from her. The fact that the Holy Prophet’s most inveterate enemies, before whose eyes the whole affair had actually taken place, dared not attribute the base motives ascribed to him by these critics after so many centuries, completely knocks the bottom from under this base and totally unfounded charge. Zainab was the Prophet’s own cousin and, being so closely related to him, he must have seen her many times before "Pardah" was enjoined. Besides, it was in deference to his own persistently expressed wish that Zainab had reluctantly agreed to marry Zaid. It is on record that she and her brother had desired before her marriage with Zaid that she should be taken into marriage by the Holy Prophet himself. What was it that prevented the Holy Prophet from marrying her when she was a virgin and when she herself desired to get married to him? The whole story evidently seems to be a figment of the "fertile" imagination of the Holy Prophet’s hostile critics and it is an insult to human intellect to give credence to it. (close)
اُردو
اور جب تُو اُسے کہہ رہا تھا جس پر اللہ نے انعام کیا اور تُو نے بھی اُس پر انعام کیا کہ اپنی بیوی کو روکے رکھ (یعنی طلاق نہ دے) اور اللہ کا تقویٰ اختیار کر اور تُو اپنے نفس میں وہ بات چھپا رہا تھا جسے اللہ ظاہر کرنے والا تھا اور تُو لوگوں سے خائف تھا اور اللہ اس بات کا زیادہ حق رکھتا ہے کہ تُو اس سے ڈرے۔ پس جب زید نے اس (عورت) کے بارہ میں اپنی خواہش پوری کر لی (اور اسے طلاق دے دی) ، ہم نے اسے تجھ سے بیاہ دیا تاکہ مومنوں پر اپنے منہ بولے بیٹوں کی بیویوں کے متعلق کوئی تنگی اور تردّد نہ رہے جب وہ (منہ بولے بیٹے) اُن سے اپنی احتیاج ختم کر چکے ہوں (یعنی انہیں طلاق دے چکے ہوں) اور اللہ کا فیصلہ بہرحال پورا ہو کر رہنے والا ہے۔
اُردو تفسیر صغیر
اور (اے نبی! یاد کر) جب تو اس شخص کو جس پر اللہ نے اور تو نے انعام کیا تھا‘ کہتا تھا کہ اپنی بیوی کو روک رکھ (اور طلاق نہ دے) اور اللہ کا تقویٰ اختیار کر اور تو اپنے دل میں وہ بات چھپاتا تھا جس کو اللہ ظاہر کرنے والا تھا۔ اور تو لوگوں سے ڈرتا تھا‘ حالانکہ اللہ زیادہ حق دار ہے کہ تو اس سے ڈرے۔ پس جب زید نے اس (عورت) کے بارے میں اپنی خواہش پوری کر لی (یعنی طلاق دے دی) ہم نے اس (عورت) کا تجھ سے بیاہ کر دیا تاکہ مومنوں کے دلوں میں اپنے لے پالکوں کی بیویوں سے نکاح کرنے کے متعلق ان کو طلاق مل جانے کی صورت میں کوئی خلش نہ رہے اور خدا کا فیصلہ بہرحال پورا ہو کر رہنا تھا۔
Français
Et souviens-toi quand tu as dit à celui à qui Allāh avait accordé des bienfaits, et à qui toi aussi tu avais accordé des bienfaits : « Garde ta femme et ne divorce pas d’avec elle, et crains Allāh. » Et tu as dissimulé dans ton esprit ce qu’Allāh allait mettre à jour, et tu as craint les hommes, alors qu’Allāh y avait plus de droit que tu Le craignes. Ensuite lorsque Zaid eut interrompu toute relation avec elle, Nous l’avons unie en mariage avec toi, afin que pour les croyants il n’y ait aucun empêchement en ce qui concerne les femmes de leurs fils adoptifs, lorsque ceux-ci ont cessé toute relation avec elles. Et le décret d’Allāh doit être exécuté.
Español
Y acuérdate de cuando dijiste a quien Al‑lah había concedido Sus favores y a quien tú también concediste tus favores: “Conserva tu esposa para ti y teme a Al‑lah”. Mas escondiste en tu corazón lo que A1‑lah iba a sacar a la luz, y tuviste miedo de los hombres, mientras que Al‑lah tenía mejor derecho a que Lo temieras. espués, cuando Zaid hubo cumplido lo que quería de ella, hasta el punto de no necesitarla más, la unimos en matrimonio contigo, para que no hubiese impedimento para los creyentes en cuanto a las esposas de sus hijos adoptados, una vez cumplido su deseo. Y el decreto de Al‑lah debe cumplirse.
Deutsch
Und (gedenke der Zeit) da du zu dem sprachst, dem Allah Gnade erwiesen hatte und dem (auch) du Gnade erwiesen hattest: "Behalte deine Frau für dich und fürchte Allah." Und du verbargest in deiner Seele, was Allah ans Licht bringen wollte, und du fürchtetest die Menschen, während Allah mehr verdient, dass du Ihn fürchtest. Dann aber, als Zaid tat, was er mit ihr zu tun wünschte, verbanden Wir sie ehelich mit dir, damit für die Gläubigen keine Beunruhigung bestünde in Bezug auf die Frauen ihrer angenommenen Söhne, wenn sie ihren Wunsch ausgeführt haben. Allahs Ratschluss muss vollzogen werden.
مَا کَانَ عَلَی النَّبِیِّ مِنۡ حَرَجٍ فِیۡمَا فَرَضَ اللّٰہُ لَہٗ ؕ سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ؕ وَ کَانَ اَمۡرُ اللّٰہِ قَدَرًا مَّقۡدُوۡرَا ۣ ﴿۫ۙ۳۹﴾
English
There can be no hindrance for the Prophet with regard to that which Allah has made incumbent upon him. Such indeed was the way of Allah with those who have passed away before — and the command of Allah is a decree ordained —
English Short Commentary
No blame can attach to the Prophet with respect to that which Allah has made incumbent[2358] upon him. Such, indeed, was the way of Allah with those who have passed before—and the command of Allah is a decree ordained—
2358. The reference in the words is to the Holy Prophet’s marriage with Zainab. The words show that his marriage took place in obedience to express Divine command. (close)
اُردو
نبی پر اس بارہ میں کوئی تنگی نہیں ہونی چاہئے جو اللہ نے اس کے لئے فرض کر دیا ہو، اللہ کی اس سنّت کے طور پر جو پہلے لوگوں میں بھی جاری کی گئی۔ اور اللہ کا فیصلہ ایک جچے تلے اندازے کے مطابق ہوا کرتا ہے۔
اُردو تفسیر صغیر
نبی پر اس معاملے میں جو اس پر اللہ نے فرض کیا ہے کوئی الزام نہیں۔ یہی طریق اللہ نے پہلے لوگوں میں جاری کیا تھا اور خدا کا حکم تو ایک فیصلہ شدہ چیز ہے (کوئی اسے ٹلا نہیں سکتا)۔
Français
Il ne peut y avoir aucun empêchement pour le Prophète en ce qui concerne ce qu’Allāh lui a rendu obligatoire. Telle était, en effet, la pratique d’Allāh avec ceux qui sont déjà passés – et le commandement d’Allāh est un décret institué –
Español
No puede achacarse culpa alguna al Profeta respecto a lo que Al‑lah le ha hecho responsable. Ésa fue, en efecto, la costumbre de Al‑lah con los que vivieron antes ‑y el mandamiento de Al‑lah es un decreto promulgado‑
Deutsch
Es trifft den Propheten kein Vorwurf für das, was Allah ihm auferlegt hat. Das war Allahs Vorgehen gegen jene, die vordem hingingen – und Allahs Befehl ist ein unabänderlicher Beschluss –,
الَّذِیۡنَ یُبَلِّغُوۡنَ رِسٰلٰتِ اللّٰہِ وَ یَخۡشَوۡنَہٗ وَ لَا یَخۡشَوۡنَ اَحَدًا اِلَّا اللّٰہَ ؕ وَ کَفٰی بِاللّٰہِ حَسِیۡبًا ﴿۴۰﴾
English
Those who delivered the Messages of Allah and feared Him, and feared none but Allah. And sufficient is Allah as a Reckoner.
English Short Commentary
Those who delivered the Messages of Allah [a]and feared Him, and feared none but Allah. And sufficient is Allah as a Reckoner.
اُردو
(یہ اللہ کی سنت ان لوگوں کے حق میں گزر چکی ہے) جو اللہ کے پیغام پہنچایا کرتے تھے اور اس سے ڈرتے رہتے تھے اور اللہ کے سوا کسی اور سے نہیں ڈرتے تھے اور اللہ حساب لینے کے لحاظ سے بہت کافی ہے۔
اُردو تفسیر صغیر
(یہی سنت پہلے گذرے ہوئے پیغمبروں میں جاری تھی) جو اللہ کے پیغام لوگوں کو پہنچا دیتے تھے اور اس سے ڈرتے تھے اور اللہ کے سوا کسی سے نہیں ڈرتے تھے اور حساب لینے میں اللہ کافی ہے۔
Français
C’est la pratique d’Allāh en faveur de ceux qui ont transmis les Messages d’Allāh et qui L’ont craint, et qui n’ont craint aucun autre qu’Allāh. Et Allāh suffit pour régler les comptes.
Español
Quienes entregaron el Mensaje de Al‑lah y Lo temieron, y no temieron a nadie sino a Al‑lah. Pues Al‑lah basta para el cómputo.
Deutsch
jene, die Allahs Botschaften ausrichteten und Ihn fürchteten, und niemanden fürchteten außer Allah. Und Allah genügt als ein Rechner.
مَا کَانَ مُحَمَّدٌ اَبَاۤ اَحَدٍ مِّنۡ رِّجَالِکُمۡ وَ لٰکِنۡ رَّسُوۡلَ اللّٰہِ وَ خَاتَمَ النَّبِیّٖنَ ؕ وَ کَانَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿٪۴۱﴾
English
Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets; and Allah has full knowledge of all things.
English Short Commentary
Muhammad is not the father of any of your men, but he is the Messenger of Allah, and the Seal of the Prophets[2359] and Allah has full knowledge of all things.
2359. Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect. The words Khatim and Khatm and Khatam are almost synonymous (Lane, Mufradat, Fath & Zurqani). So the expression Khatamun-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets.
At Mecca when all the Holy Prophet’s male children had died in their childhood, his enemies taunted him with being Abtar (one who has no male issue), meaning that in the absence of male heirs to succeed him his Movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Kauthar that not the Prophet but his enemies would remain issueless. After the revelation of Surah Kauthar the idea naturally found favour with early Muslims that the Prophet would be blessed with Sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grown-up young men (Rijal meaning grown-up young men). The verse while appearing to be in conflict with Surah Kauthar in which not the Holy Prophet but his enemies were threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is Rasulullah, signifying that he is the spiritual father of a whole Ummah and he is also Khatamun-Nabiyyin, signifying that he is the spiritual father of all the Prophets. So when he is the spiritual father of all believers and of all Prophets, how can he be said to be Abtar (issueless). If the expression be taken to mean that he is the last of the Prophets and that no Prophet will come after him, then the verse would appear to be out of tune and to possess no relevance with the context, and instead of refuting the taunt of disbelievers that the Holy Prophet was issueless, would support and reinforce it. Briefly, according to the meaning of the word Khatam, given above, the expression Khatamun-Nabiyyin can have four possible meanings: (1) The Holy Prophet was the Seal of the Prophets, i.e. no Prophet can be regarded as true unless his Prophethood bears the seal of the Holy Prophet. The Prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet, and also nobody can attain to Prophethood after him except by being his follower. (2) The Holy Prophet was the best, the noblest and the most perfect of all the Prophets and he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyyah). (3) The Holy Prophet was the last of the law-bearing Prophets. This interpretation has been accepted by eminent Muslim theologians, saints and savants such as Ibn-e-‘Arabi, Shah Waliyullah, Imam ‘Ali Qari, Mujaddid Alf Thani, and others. According to these great scholars and saints no Prophet can come after the Holy Prophet who could abrogate his Millah or who should be from outside his Ummah (Futuhat, Tafhimat, Maktubat & Yawaqitu wal-Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, is reported to have said, 'Say that he (the Holy Prophet) is Khatamun-Nabiyyin, but do not say that there will be no Prophet after him' (Manthur). (4) The Holy Prophet was the last of the Prophets only in this sense that all the qualities and attributes of Prophethood found their most perfect and complete consummation and expression in him; Khatam in the sense of being the last word in excellence and perfection is of common use. Moreover the Qur’an clearly speaks of the advent of Prophets after the Holy Prophet (7:36). The Holy Prophet himself was clear in his mind as to the continuity of Prophethood after him. He is reported to have said: 'If Ibrahim (his son) had remained alive, he would have been a Prophet' (Majah, Kitabul- Jana’iz), and, 'Abu Bakr is best of men after me, except that a Prophet should appear' (Kanz). (close)
اُردو
محمد تمہارے (جیسے) مَردوں میں سے کسی کا باپ نہیں بلکہ وہ اللہ کا رسول ہے اور سب نبیوں کا خاتَم ہے۔ اور اللہ ہر چیز کا خوب علم رکھنے والا ہے۔
اُردو تفسیر صغیر
نہ محمد تم میں سے کسی مرد کے باپ تھے نہ ہیں (نہ ہونگے) لیکن اللہ کے رسول ہیں بلکہ (اس سے بھی بڑھ کر) نبیوں کی مہر ہیں اور اللہ ہر ایک چیز سے خوب آگاہ ہے۔
Français
Mohammad n’est le père d’aucun de vos hommes, mais il est le Messager d’Allāh, et le Sceau des Prophètes ; et Allāh a pleine connaissance de toutes choses.
Español
Mohammad no es el padre de ninguno de vuestros hombres, sino que es el Mensajero de Al‑lah y el Sello de los Profetas; y Al‑lah conoce perfectamente todas las cosas.
Deutsch
Muhammad ist nicht der Vater eines eurer Männer, sondern der Gesandte Allahs und das Siegel der Propheten; und Allah hat volle Kenntnis aller Dinge.
یٰۤاَیُّہَاالَّذِیۡنَ اٰمَنُوا اذۡکُرُوا اللّٰہَ ذِکۡرًا کَثِیۡرًا﴿ۙ۴۲﴾
English
O ye who believe! remember Allah with much remembrance;
English Short Commentary
O ye who believe! [a]remember Allah much;
اُردو
اے وہ لوگو جو ایمان لائے ہو! اللہ کا ذکر کثرت کے ساتھ کیا کرو۔
اُردو تفسیر صغیر
اے مومنو! اللہ کا ذکر بہت کیا کرو۔
Français
Ô vous qui croyez ! Souvenez-vous d’Allāh beaucoup ;
Español
¡Oh, vosotros, los que creéis! Acordaos con frecuencia de Al‑lah;
Deutsch
O die ihr glaubt! gedenket Allahs in häufigem Gedenken;
وَّ سَبِّحُوۡہُ بُکۡرَۃً وَّ اَصِیۡلًا ﴿۴۳﴾
English
And glorify Him morning and evening.
English Short Commentary
[b]And glorify Him morning and evening.
اُردو
اور اس کی تسبیح صبح بھی کرو اور شام کو بھی۔
اُردو تفسیر صغیر
اور صبح شام اس کی تسبیح کیا کرو۔
Français
Et glorifiez-Le, matin et soir.
Español
Y glorificadle por la mañana y por la tarde.
Deutsch
und lobpreiset Ihn morgens und abends.
ہُوَ الَّذِیۡ یُصَلِّیۡ عَلَیۡکُمۡ وَ مَلٰٓئِکَتُہٗ لِیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ کَانَ بِالۡمُؤۡمِنِیۡنَ رَحِیۡمًا ﴿۴۴﴾
English
He it is Who sends blessings on you, as do His angels, that He may bring you forth from all kinds of darkness into light. And He is Merciful to the believers.
English Short Commentary
He it is Who sends down His blessings on you, and His angels pray for you,[2359A] that He may bring you forth from all kinds of darkness into [c]light. And He is Merciful to the believers.
2359A. The word Yusalli signifies both sending down blessings and praying. (close)
اُردو
وہی ہے جو تم پر رحمت بھیجتا ہے اور اس کے فرشتے بھی تاکہ وہ تمہیں اندھیروں سے نور کی طرف نکالے اور وہ مومنوں کے حق میں بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
وہی ہے جو تم پر اپنی رحمتیں بھیجتا ہے اور اس کے فرشتے بھی تمہارے لئے دعائیں کرتے ہیں تا کہ (اس کا نتیجہ یہ نکلے کہ) وہ تم کو اندھیروں سے نور کی طرف لے جائے اور وہ مومنوں پر باربار رحم کرنے والا ہے۔
Français
C’est Lui Qui envoie Ses bénédictions sur vous, et Ses angesprient pour vous, afin qu’Il puisse vous faire sortir de toutes sortes de ténèbres pour vous amener vers la lumière. Et Il est Miséricordieux envers les croyants.
Español
Es Él Quien envía bendiciones sobre vosotros, como hacen us ángeles, para que os lleve desde todas las clases de tinieblas a la luz. Pues Él es Misericordioso con los creyentes.
Deutsch
Er ist es, Der euch segnet, und Seine Engel beten für euch, dass Er euch aus den Finsternissen zum Licht führe. Und Er ist barmherzig gegen die Gläubigen.
تَحِیَّتُہُمۡ یَوۡمَ یَلۡقَوۡنَہٗ سَلٰمٌ ۖۚ وَ اَعَدَّ لَہُمۡ اَجۡرًا کَرِیۡمًا ﴿۴۵﴾
English
Their greeting on the day when they meet Him will be, ‘Peace.’ And He has prepared for them an honourable reward.
English Short Commentary
[a]Their greeting on the day, when they meet Him, will be ‘peace.’ And He has prepared for them an honourable reward.
اُردو
ان کا خیر مقدم، جس دن وہ اس سے ملیں گے، سلام ہوگا اور اس نے ان کے لئے بہت معزز اَجر تیار کر رکھا ہے۔
اُردو تفسیر صغیر
ان کو جب وہ اس سے ملیں گے دعا کا تحفہ سلامتی کی شکل میں ملے گا اور وہ ان کے لئے ایک بڑا عزت والا بدلہ تیار کرے گا۔
Français
Le jour où ils Le rencontreront, leur salutation sera : « Paix. » Et Il leur a préparé une récompense honorable.
Español
Su saludo en el día en que Lo encuentren, será “paz”. Pues Él les ha preparado una recompensa honrosa.
Deutsch
Ihr Gruß an dem Tage, da sie Ihm begegnen, wird sein "Frieden!" Und Er hat für sie einen ehrenvollen Lohn bereitet.
یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَرۡسَلۡنٰکَ شَاہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا ﴿ۙ۴۶﴾
English
O Prophet, truly We have sent thee as a Witness, and Bearer of glad tidings, and a Warner,
English Short Commentary
O Prophet! truly We have sent thee as a Witness, and a Bearer of glad tidings, and a Warner,
اُردو
اے نبی! یقیناً ہم نے تجھے ایک شاہد اور ایک مبشّر اور ایک نذیر کے طور پر بھیجا ہے۔
اُردو تفسیر صغیر
اے نبی! ہم نے تجھ کو اس حال میں بھیجا ہے کہ تو (دنیا کا) نگران بھی ہے (مومنوں کو) خوشخبری دینے والا بھی ہے اور (کافروں کو) ڈرانے والا بھی ہے۔
Français
Ô Prophète, en vérité Nous t’avons envoyé en tant que Témoin, et en tant que Porteur de la bonne nouvelle et Avertisseur,
Español
¡Oh, Profeta!, en verdad te hemos enviado como Testigo, Portador de la buena nueva y Amonestador.
Deutsch
O Prophet, Wir haben dich als einen Zeugen entsandt, und als Bringer froher Botschaft, und als Warner,