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| 59. | يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا |
| Yusuf Ali: | O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. |
| Shakir: | O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end. |
| Pickthall: | O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. |
| Mohsin Khan: | O you who believe! Obey Allah and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. |
| Saheeh: | O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result. |
| Urdu: | اے ایمان والو الله کی فرمانبرداری کرو اور رسول کی فرمانبرداری کرو اور ان لوگوں کی جو تم میں سے حاکم ہوں پھر اگر آپس میں کوئی چیز میں جھگڑا کرو تو اسے الله اور اس کے رسول کی طرف پھیرو اگر تم الله اور قیامت کے دن پر یقین رکھتے ہو یہی بات اچھی ہے اور انجام کے لحاظ سے بہت بہتر ہے |
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| 60. | أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا |
| Yusuf Ali: | Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right). |
| Shakir: | Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error. |
| Pickthall: | Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray. |
| Mohsin Khan: | Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghut (false judges) while they have been ordered to reject them. But Shaitan (Satan) wishes to lead them far astray . |
| Saheeh: | Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray. |
| Urdu: | کیا تم لوگوں نے ان لوگوں کو نہیں دیکھا جواس چیز پر ایمان لانے کا دعویٰ کرتے ہیں جو تجھ پر نازل کی گئی ہے اور جو چیز تم سےپہلے نازل کی گئی ہے وہ چاہتے ہیں کہ اپنا فیصلہ شیطان سے کرائیں حالانکہ انہیں حکم دیا گیا ہے کہ اسے نہ مانیں اور شیطان تو چاہتا ہے کہ انہیں بہکا کر دو رجا ڈالے |
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| 61. | وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا |
| Yusuf Ali: | When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust. |
| Shakir: | And when it is said to them: Come to what Allah has revealed and to the Apostle, you will see the hypocrites turning away from you with (utter) aversion. |
| Pickthall: | And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion. |
| Mohsin Khan: | And when it is said to them: "Come to what Allah has sent down and to the Messenger (Muhammad صلى الله عليه وسلم)," you (Muhammad صلى الله عليه وسلم) see the hypocrites turn away from you (Muhammad صلى الله عليه وسلم) with aversion. |
| Saheeh: | And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion. |
| Urdu: | اور جب انہیں کہا جاتا ہے جو چیز الله نے نازل کی ہے اس کی طرف آؤ اور رسول کی طرف آؤ توتو منافقوں کو دیکھے گا کہ تجھ سے پہلو تہی کرتے ہیں |
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| 62. | فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا |
| Yusuf Ali: | How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!" |
| Shakir: | But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord. |
| Pickthall: | How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness. |
| Mohsin Khan: | How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!" |
| Saheeh: | So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but good conduct and accommodation." |
| Urdu: | پھر کیاہوتا ہے جب ان کے اپنے ہاتھوں سے لائی ہوئی مصیبت ان پر آتی ہے پھر تیرے پاس آ کر خدا کی قسمیں کھاتے ہیں کہ ہم کو تو سوائے بھلائیا ور باہمی موافقت کے اور کوئی غرض نہ تھی |
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| 63. | أُولَـٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا |
| Yusuf Ali: | Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. |
| Shakir: | These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves. |
| Pickthall: | Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls. |
| Mohsin Khan: | They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allah, worship Him, obey Him, and be afraid of Him) to reach their innerselves. |
| Saheeh: | Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word. |
| Urdu: | یہ وہ لوگ ہیں کہ الله جانتا ہے جو ان کے دلوں میں ہے تو ان سے منہ پھیر لے اور انہیں نصیحت کرو ان سے ایسی بات کہو جو ان کے دلوں میں اتر جائے |
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| 64. | وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا |
| Yusuf Ali: | We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. |
| Shakir: | And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. |
| Pickthall: | We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. |
| Mohsin Khan: | We sent no Messenger, but to be obeyed by Allah's Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad صلى الله عليه وسلم) and begged Allah's Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful. |
| Saheeh: | And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful. |
| Urdu: | اورہم نے کبھی کوئی رسول نہیں بھیجا مگر اسی واسطے کہ الله کے حکم سے اس کی تابعداری کی جائے اور جب انہوں نے اپنے نفسوں پر ظلم کیا تھا تیرے پاس آتے پھر الله سے معافی مانگتے اور رسول بھی ان کی معافی کی درخواست کرتا تو یقیناًیہ الله کو بخشنے والا رحم کرنے والا پاتے |
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| 65. | فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا |
| Yusuf Ali: | But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. |
| Shakir: | But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. |
| Pickthall: | But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission. |
| Mohsin Khan: | But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. |
| Saheeh: | But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission. |
| Urdu: | سو تیرے رب کی قسم ہے یہ کبھی مومن نہیں ہوں گے جب تک کہ اپنے اختلافات میں تجھے منصف نہ مان لیں پھر تیرے فیصلہ پر اپنے دلوں میں کوئی تنگی نہ پائیں اور خوشی سے قبول کریں |
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| 66. | وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُجُوا مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا |
| Yusuf Ali: | If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); |
| Shakir: | And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them); |
| Pickthall: | And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening; |
| Mohsin Khan: | And if We had ordered them (saying), "Kill yourselves (i.e. the innocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); |
| Saheeh: | And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith]. |
| Urdu: | اور اگر ہم ان پر حکم کرتے کہ اپنی جانوں کو ہلاک کر دو یا اپنے گھروں سے نکل جاؤ تو ان میں سے بہت ہی کم آدمی اس پر عمل کرتے اور اگر یہ لوگ کریں جو ان کو نصیحت کی جاتی ہے تو یہ ان کے لیے زیادہ بہتر ہوتا اور دین میں زیادہ ثابت رکھنے والا ہوتا |
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| 67. | وَإِذًا لَّآتَيْنَاهُم مِّن لَّدُنَّا أَجْرًا عَظِيمًا |
| Yusuf Ali: | And We should then have given them from our presence a great reward; |
| Shakir: | And then We would certainly have given them from Ourselves a great reward. |
| Pickthall: | And then We should bestow upon them from Our presence an immense reward, |
| Mohsin Khan: | And indeed We should then have bestowed upon them a great reward from Ourselves. |
| Saheeh: | And then We would have given them from Us a great reward. |
| Urdu: | اور اس وقت البتہ ہم ان کو اپنے ہاں سے بڑا ثواب دیتے |
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| 68. | وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا |
| Yusuf Ali: | And We should have shown them the Straight Way. |
| Shakir: | And We would certainly have guided them in the right path. |
| Pickthall: | And should guide them unto a straight path. |
| Mohsin Khan: | And indeed We should have guided them to the Straight Way. |
| Saheeh: | And We would have guided them to a straight path. |
| Urdu: | اور البتہ انھیں سیدھا راستہ دکھاتے |
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| 69. | وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا |
| Yusuf Ali: | All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! |
| Shakir: | And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they! |
| Pickthall: | Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they! |
| Mohsin Khan: | And whoso obey Allah and the Messenger (Muhammad صلى الله عليه وسلم), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddiq (رضي الله عنه), the martyrs, and the righteous. And how excellent these companions are! |
| Saheeh: | And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. |
| Urdu: | اورجو شخص الله اور اس کے رسول کا فرمانبردار ہو تو وہ ان کے ساتھ ہوں گے جن پر الله نے انعام کیا وہ نبی اور صدیق اور شہید اور صالح ہیں اور یہ رفیق کیسے اچھے ہیں |
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| 70. | ذَٰلِكَ الْفَضْلُ مِنَ اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ عَلِيمًا |
| Yusuf Ali: | Such is the bounty from Allah: And sufficient is it that Allah knoweth all. |
| Shakir: | This is grace from Allah, and sufficient is Allah as the Knower. |
| Pickthall: | That is bounty from Allah, and Allah sufficeth as Knower. |
| Mohsin Khan: | Such is the Bounty from Allah, and Allah is Sufficient as All-Knower. |
| Saheeh: | That is the bounty from Allah, and sufficient is Allah as Knower. |
| Urdu: | یہ الله کی طرف سے احسان ہے اور الله کافی ہے جاننے والا |
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| 71. | يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانفِرُوا ثُبَاتٍ أَوِ انفِرُوا جَمِيعًا |
| Yusuf Ali: | O ye who believe! Take your precautions, and either go forth in parties or go forth all together. |
| Shakir: | O you who believe! take your precaution, then go forth in detachments or go forth in a body. |
| Pickthall: | O ye who believe! Take your precautions, then advance the proven ones, or advance all together. |
| Mohsin Khan: | O you who believe! Take your precautions, and either go forth (on an expedition) in parties, or go forth all together. |
| Saheeh: | O you who have believed, take your precaution and [either] go forth in companies or go forth all together. |
| Urdu: | اے ایمان والو! اپنے ہتھیار لے لو پھر جدا جدا فوج ہو کر نکلویا سب اکھٹے ہوکر نکلو |
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| 72. | وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا |
| Yusuf Ali: | There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them." |
| Shakir: | And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them. |
| Pickthall: | Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them. |
| Mohsin Khan: | There is certainly among you he who would linger behind (from fighting in Allah's Cause). If a misfortune befalls you, he says, "Indeed Allah has favoured me in that I was not present among them." |
| Saheeh: | And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allah has favored me in that I was not present with them." |
| Urdu: | اور بے شک تم میں بعض ایسا بھی ہے جو لڑائی سے جی چراتا ہے پھر اگر تم پر کوئی مصیبت آجائے تو کہتا ہے الله نے مجھ پر فضل کیا کہ میں ان لوگوں کے ساتھ نہ تھا |
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| 73. | وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ اللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا |
| Yusuf Ali: | But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!" |
| Shakir: | And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune. |
| Pickthall: | And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success! |
| Mohsin Khan: | But if a bounty (victory and booty) comes to you from Allah, he would surely say - as if there had never been ties of affection between you and him - "Oh! I wish I had been with them; then I would have achieved a great success (a good share of booty)." |
| Saheeh: | But if bounty comes to you from Allah, he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment." |
| Urdu: | اور اگر الله کی طرف سے تم پر فضل ہو تو اس طرح کہنے لگتا ہے کہ گویا تمہارے اور اس کے درمیان دوستی کا کوئی تعلق ہی نہیں کہ کاش میں بھی ان کے ساتھ ہوتا تو بڑی مراد پاتا |
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| 74. | ۞ فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۚ وَمَن يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا |
| Yusuf Ali: | Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value). |
| Shakir: | Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward. |
| Pickthall: | Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. |
| Mohsin Khan: | Let those (believers) who sell the life of this world for the Hereafter fight in the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets victory, We shall bestow on him a great reward. |
| Saheeh: | So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward. |
| Urdu: | سو چاہیئے کہ الله کی راہ میں وہ لوگ لڑیں جو دنیا کی زندگی کو آخرت کے بدلے بیچتے ہیں اور جو کوئی الله کی راہ میں لڑے پھر مارا جائے یا غالب رہے تو اسے ہم بڑا ثواب دیں گے |
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| 75. | وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا |
| Yusuf Ali: | And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" |
| Shakir: | And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper. |
| Pickthall: | How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! |
| Mohsin Khan: | And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." |
| Saheeh: | And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?" |
| Urdu: | اور کیا وجہ ہے کہ تم الله کی راہ میں ان بے بس مردوں اور عورتوں اور بچوں کی خاطر نہ لڑو جو کہتے ہیں اے ہمارے رب ہمیں اس بستی سے نکال جس کے باشندے ظالم ہیں اور ہمارے واسطے اپنے ہاں سے کوئی حمایتی کر دے اور ہمارے واسطےاپنے ہاں سے کوئی مددگار بنا دے |
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| 76. | الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا |
| Yusuf Ali: | Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan. |
| Shakir: | Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak. |
| Pickthall: | Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak. |
| Mohsin Khan: | Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut (Satan). So fight you against the friends of Shaitan (Satan). Ever feeble indeed is the plot of Shaitan (Satan). |
| Saheeh: | Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak. |
| Urdu: | جو ایمان والے ہیں وہ الله کی راہ میں لڑتے ہیں اور جو کافر ہیں وہ شیطان کی راہ میں لڑتے ہیں سو تم شیطان کے ساتھیوں سے لڑو بے شک شیطان کا فریب کمزور ہے |
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| 77. | أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا |
| Yusuf Ali: | Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least! |
| Shakir: | Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone. |
| Pickthall: | Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone. |
| Mohsin Khan: | Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salat (Iqamat-as-Salat), and give Zakat but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more. They say: "Our Lord! Why have you ordained for us fighting? Would that You had granted us respite for a short period?" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to a scalish thread in the long slit of a date-stone. |
| Saheeh: | Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, [even] as much as a thread [inside a date seed]." |
| Urdu: | کیا تم نے ان لوگوں کو نہیں دیکھا جنہیں کہا گیا تھا کہ اپنے ہاتھ روکے رکھو اور نماز قائم کرو اور زکواة دو پھر جب انہیں لڑنے کا حکم دیا گیا اس وقت ان میں سے ایک جماعت لوگوں سے ایسا ڈرنے لگی جیسا الله کا ڈر ہو یا اس سے بھی زیادہ ڈر اور کہنے لگے اے رب ہمارے تو نے ہم پر لڑنا یوں فرض کیا کیوں نہ ہمیں تھوڑی مدت اور مہلت دی ان سے کہ دو دنیا کا فائدہ تھوڑا ہے اور آخرت پرہیزگاروں کے لیے بہتر ہے اور ایک تاگے کے برابر بھی تم سے بے انصافی نہیں کی جائے گی |
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| 78. | أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَـٰذِهِ مِنْ عِندِ اللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَـٰذِهِ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ ۖ فَمَالِ هَـٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا |
| Yusuf Ali: | "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact? |
| Shakir: | Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)? |
| Pickthall: | Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening? |
| Mohsin Khan: | "Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you (O Muhammad صلى الله عليه وسلم)." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word? |
| Saheeh: | Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement? |
| Urdu: | تم جہاں کہیں ہو گے موت تمہیں آ ہی پکڑے گی اگرچہ تم مضبوط قلعوں میں ہی ہو اور اگر انہیں کوئی فائدہ پہنچتا ہے تو لوگ کہتے ہیں کہ یہ الله کی طرف سے ہے اور اگر کوئی نقصان پہنچتا ہے تو کہتے ہیں کہ یہ تیری طرف سے ہے ان لوگوں کو کیا ہو گیا ہے کہ کوئی بات ان کی سمجھ میں نہیں آتی |
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| 79. | مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا |
| Yusuf Ali: | Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness. |
| Shakir: | Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as an apostle; and Allah is sufficient as a witness. |
| Pickthall: | Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger unto mankind and Allah is sufficient as Witness. |
| Mohsin Khan: | Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad صلى الله عليه وسلم) as a Messenger to mankind, and Allah is Sufficient as a Witness. |
| Saheeh: | What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness. |
| Urdu: | تجھے جو بھی بھلائی پہنچے وہ الله کی طرف سے ہے اور جو تجھے برائی پہنچے وہ تیرے نفس کی طرف سے ہے ہم نے تجھے لوگوں کو پیغام پہنچانے واا بنا کر بھیجا ہے اور الله کی گواہی کافی ہے |
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| 80. | مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا |
| Yusuf Ali: | He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds). |
| Shakir: | Whoever obeys the Apostle, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them. |
| Pickthall: | Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them. |
| Mohsin Khan: | He who obeys the Messenger (Muhammad صلى الله عليه وسلم), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad صلى الله عليه وسلم) as a watcher over them. |
| Saheeh: | He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian. |
| Urdu: | جس نے رسول کا حکم مانا اس نے الله کا حکم مانا اور جس نے منہ موڑا تو ہم نے تجھے ان پر نگہبان بنا کر نہیں بھیجا |
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| 81. | وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِندِكَ بَيَّتَ طَائِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا |
| Yusuf Ali: | They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs. |
| Shakir: | And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. |
| Pickthall: | And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee. |
| Mohsin Khan: | They say: "We are obedient," but when they leave you (Muhammad صلى الله عليه وسلم), a section of them spend all night in planning other than what you say. But Allah records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs. |
| Saheeh: | And they say, "[We pledge] obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah. And sufficient is Allah as Disposer of affairs. |
| Urdu: | اور کہتے ہیں قبول کیا پھر جب تیرے ہاں سے باہر گئے تو ان میں سے ایک گروہ رات کو جمع ہو کر تمہاری باتو ں کے خلاف مشورہ کرتا ہے اور الله لکھتا ہے جو وہ مشورہ کرتے ہیں تو ان کی پرواہ نہ کر اور الله پر بھروسہ کر اور الله کارساز کافی ہے |
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| 82. | أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا |
| Yusuf Ali: | Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. |
| Shakir: | Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy. |
| Pickthall: | Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity. |
| Mohsin Khan: | Do they not then consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein many a contradiction. |
| Saheeh: | Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction. |
| Urdu: | کیا یہ لوگ قرآن میں غور نہیں کرتے اور اگر یہ قرآن سوائے الله کے کسی اور کی طرف سے ہوتا تو وہ اس میں بہت اختلاف پاتے |
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| 83. | وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا |
| Yusuf Ali: | When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan. |
| Shakir: | And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Apostle and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan save a few |
| Pickthall: | And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you). |
| Mohsin Khan: | When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. |
| Saheeh: | And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few. |
| Urdu: | اور جب ان کے پاس کوئی خبر امن یا ڈر کی پہنچتی ہے تو اسے مشہور کر دیتے ہیں اور اگر اسے رسول او راپنی جماعت کے ذمہ دار اصحاب تک پہنچاتے تو اس کی تحقیق کرتے جو ان میں تحقیق کرنے والے ہیں اوراگر تم پر الله کا فضل اوراس کی مہربانی نہ ہوتی تو البتہ تم شیطان کے پیچھے ہو لیتے سوائے چند لوگوں کے |
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| 84. | فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا |
| Yusuf Ali: | Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment. |
| Shakir: | Fight then in Allah's way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment. |
| Pickthall: | So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment. |
| Mohsin Khan: | Then fight (O Muhammad صلى الله عليه وسلم) in the Cause of Allah, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you), it may be that Allah will restrain the evil might of the disbelievers. And Allah is Stronger in Might and Stronger in punishing. |
| Saheeh: | So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment. |
| Urdu: | سو تو الله کی راہ میں لڑ تو سوائے اپنی جان کے کسی کا ذمہ دار نہیں اور مسلمانوں کو تاکید کر قریب ہے کہ الله کافرو ں کی لڑائی بند کر دے اور الله لڑائی میں بہت ہی سخت ہےاور سزا دینے میں بھی بہت سخت ہے |
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| 85. | مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا |
| Yusuf Ali: | Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things. |
| Shakir: | Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things. |
| Pickthall: | Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things. |
| Mohsin Khan: | Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden. And Allah is Ever All-Able to do (and also an All-Witness to) everything. |
| Saheeh: | Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper. |
| Urdu: | جو کوئی اچھی بات میں سفارش کرے اسے بھی اس میں سے ایک حصہ ملے گا اور جو کوئی بری بات میں سفارش کرے اس میں سے ایک بوجھ اس پر بھی ہے اور الله ہر چیز پر قدرت رکھنے والا ہے |
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| 86. | وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا |
| Yusuf Ali: | When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things. |
| Shakir: | And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things. |
| Pickthall: | When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things. |
| Mohsin Khan: | When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allah is Ever a Careful Account Taker of all things. |
| Saheeh: | And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant. |
| Urdu: | اور جب تمہیں کوئی دعا دے تو تم اس سے بہتر دعا دو یا الٹ کر ویسی ہی کہو بے شک الله ہر چیز کا حساب لینے والا ہے |
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| 87. | اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا |
| Yusuf Ali: | Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah's? |
| Shakir: | Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah? |
| Pickthall: | Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah? |
| Mohsin Khan: | Allah! La ilaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah? |
| Saheeh: | Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement. |
| Urdu: | الله وہ ہے جس کے سوا کوئی بندگی نہیں بے شک قیامت کے دن تم سب کو جمع کرے گا اس میں کوئی شک نہیں اور الله سے بڑھ کر کس کی بات سچی ہو سکتی ہے |
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| 88. | ۞ فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُم بِمَا كَسَبُوا ۚ أَتُرِيدُونَ أَن تَهْدُوا مَنْ أَضَلَّ اللَّهُ ۖ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا |
| Yusuf Ali: | Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. |
| Shakir: | What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him. |
| Pickthall: | What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road. |
| Mohsin Khan: | Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance). |
| Saheeh: | What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance]. |
| Urdu: | پھر تمہیں کیا ہو گیا ہے کہ منافقوں کے معاملہ میں دو گروہ ہو رہے ہیں اور الله نے ان کے اعمال کے سبب سےانہیں الٹ دیا ہے کیا تم چاہتے ہو جسے الله نے گمراہ کیا ہو اسے راہ پر لاؤ اور جسے الله گمراہ کرے تو اس کے لیے ہرگز کوئی راہ نہیں پائے گا |
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| 89. | وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً ۖ فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا |
| Yusuf Ali: | They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;- |
| Shakir: | They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper. |
| Pickthall: | They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, |
| Mohsin Khan: | They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliya' (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad صلى الله عليه وسلم). But if they turn back (from Islam), take (hold of) them and kill them wherever you find them, and take neither Auliya' (protectors or friends) nor helpers from them. |
| Saheeh: | They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper. |
| Urdu: | وہ تو چاہتے ہیں کہ جیسے وہ کافر ہوئے ہیں تم بھی کافر ہو جاؤ پھر تم سب برابر ہو جاؤ لہذا ان میں سے کسی کو اپنا دوست نہ بناؤ جب تک وہ الله کی راہ میں ہجرت کر کے نہ آ جائیں پھر اگر وہ اس بات کو قبول نہ کریں تو جہاں پاؤ انہیں پکڑو اور قتل کرو اور ان میں سے کسی کو اپنے دوست اور مددگار نہ بناؤ |
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| 90. | إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ۚ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ ۚ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا |
| Yusuf Ali: | Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them). |
| Shakir: | Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them. |
| Pickthall: | Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them. |
| Mohsin Khan: | Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So if they withdraw from you, and fight not against you, and offer you peace, then Allah has opened no way for you against them. |
| Saheeh: | Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them. |
| Urdu: | البتہ وہ منافق اس حکم سے مستثنیٰ ہیں جو کسی ایسی قوم سے جا ملیں جس کے ساتھ تمہارا معاہدہ ہو یا وہ جو تمہارے پاس آتے ہیں اور لڑائی سے دل برداشتہ ہیں نہ تم سے لڑتے ہیں اور نہ اپنی قوم سے اور اگر الله چاہتا تو انہیں تم پر مسلط کر دیتا ہے پھر وہ تم سے لڑتے ہیں سو اگر وہ تم سے یک سو رہیں اور تم سے نہ لڑیں او رتمہاری طرف صلح کا ہاتھ بڑھائیں تو الله نے تمہیں ان پر کوئی راہ نہیں دی |
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| 91. | سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُولَـٰئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا |
| Yusuf Ali: | Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. |
| Shakir: | You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority. |
| Pickthall: | Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant. |
| Mohsin Khan: | You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold of) them and kill them wherever you find them. In their case, We have provided you with a clear warrant against them. |
| Saheeh: | You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization. |
| Urdu: | ایک اور قسم کے تم منافق دیکھو گے جو چاہتے ہیں تم سے بھی امن میں رہیں اور اپنی قوم سے بھی جب کبھی وہ فساد کی طرف لوٹائے جاتے ہیں تو اس میں کود پڑتے ہیں پھر اگر وہ تم سے یک سو نہ رہیں اور تہارے آگے صلح پیش نہ کریں اور اپنے ہاتھ نہ روکیں تو انہیں جہاں پا پکڑو او رمار ڈالو اور ان پر ہاتھ اٹھانے کے لیے ہم نے تمہیں کھلی حجت دے دی ہے |
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| 92. | وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ أَهْلِهِ إِلَّا أَن يَصَّدَّقُوا ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللَّهِ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا |
| Yusuf Ali: | Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom. |
| Shakir: | And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise. |
| Pickthall: | It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise. |
| Mohsin Khan: | It is not for a believer to kill a believer except (that it be) by mistake; and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood-money, i.e. Diya) be given to the deceased's family unless they remit it. If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed); and if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood-money - Diya) must be paid to his family, and a believing slave must be freed. And whoso finds this (the penance of freeing a slave) beyond his means, he must fast for two consecutive months in order to seek repentance from Allah. And Allah is Ever All-Knowing, All-Wise. |
| Saheeh: | And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise. |
| Urdu: | اور مسلمانوں کا یہ کام نہیں کہ کسی مسلمان کو قتل کرے مگر غلطی سے اور جو مسلمان کو غلطی سے قتل کرے تو ایک مسلمان کی گردن آزاد کرے اور مقتول کے وارثوں کو خون بہا دے مگر یہ کہ وہ خون بہا معاف کر دیں پھر اگر وہ مسلمان مقتول کسی ایسی قوم میں تھا جس سے تمہاری دشمنی ہے تو ایک مومن غلام آزاد کرنا ہے اور اگر وہ مقتول مسلمان کسی ایسی قوم میں سے تھا جس سے تمہارا معاہدہ ہے تو اس کے وارثوں کو خون بہا دیا جائے گا اور ایک مومن غلام کو آزاد کرنا ہوگا پھر جو غلام نہ پائے وہ پے درپے دو مہینے کے روزے رکھے الله سےگناہ بخشوانے کے لیے اور الله جاننے والا حکمت والا ہے |
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| 93. | وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا |
| Yusuf Ali: | If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him. |
| Shakir: | And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement. |
| Pickthall: | Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom. |
| Mohsin Khan: | And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him. |
| Saheeh: | But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment. |
| Urdu: | اور جو کوئی کسی مسلمان کو جان کر قتل کرے اس کی سزا دوزخ ہے جس میں وہ ہمیشہ رہے گا اس پر الله کا غضب اور اس کی لعنت ہے اور الله نے اس کےلیے بڑا عذاب تیا رکیا ہے |
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| 94. | يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا |
| Yusuf Ali: | O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do. |
| Shakir: | O you who believe! when you go to war in Allah's way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world's life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do. |
| Pickthall: | O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou art not a believer," seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do. |
| Mohsin Khan: | O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): "You are not a believer"; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favours (i.e. guided you to Islam), therefore, be cautious in discrimination. Allah is Ever Well-Aware of what you do. |
| Saheeh: | O you who have believed, when you go forth [to fight] in the cause of Allah, investigate; and do not say to one who gives you [a greeting of] peace "You are not a believer," aspiring for the goods of worldly life; for with Allah are many acquisitions. You [yourselves] were like that before; then Allah conferred His favor upon you, so investigate. Indeed Allah is ever, with what you do, Acquainted. |
| Urdu: | اے ایمان والو! جب الله کی راہ میں سفر کرو تو تحقیق کر لیا کرو او جو تم پر سلام کہے اس کو مت کہو کہ مسلمان نہیں ہے تم دنیا کی زندگی کا سامان چاہتے ہو سو الله کے ہاں بہت غنیمتیں ہیں تم بھی تو اس سے پہلے ایسے ہی تھے پھر الله نے تم پر احسان کیا لہذا تحقیق سے کام لیا کرو بے شک الله تمہارے کاموں سے باخبر ہے |
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| 95. | لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا |
| Yusuf Ali: | Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,- |
| Shakir: | The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward: |
| Pickthall: | Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; |
| Mohsin Khan: | Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward. |
| Saheeh: | Not equal are those believers remaining [at home] - other than the disabled - and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward - |
| Urdu: | مسلمانوں میں سے جو لوگ کسی عذر کے بغیر گھر بیٹھے رہتے ہیں اور وہ جو الله کی راہ میں جان و مال سے جہاد کرتے ہیں دونوں برابر نہیں ہیں الله نے بیٹھنے والوں پر جان و مال سے جہاد کرنے والوں کا درجہ بڑھایا دیا ہے اگرچہ ہر ایک سے الله نے بھلائي کا وعدہ کیا ہے اور الله نے لڑنے والوں کو بیٹھنے والوں سے اجر عظیم میں زیادہ کیا ہے |
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| 96. | دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا |
| Yusuf Ali: | Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful. |
| Shakir: | (High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful. |
| Pickthall: | Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful. |
| Mohsin Khan: | Degrees of (higher) grades from Him, and Forgiveness and Mercy. And Allah is Ever Oft-Forgiving, Most Merciful. |
| Saheeh: | Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful. |
| Urdu: | ان کے لیے الله کی طرف سے بڑے درجے اور مغفرت اور رحمت ہے اور الله معاف کرنے والا رحم کرنے والا ہے |
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| 97. | إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ قَالُوا فِيمَ كُنتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَـٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا |
| Yusuf Ali: | When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! - |
| Shakir: | Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort |
| Pickthall: | Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end; |
| Mohsin Khan: | Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination! |
| Saheeh: | Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination. |
| Urdu: | بے شک جو لوگ اپنے نفسوں پر ظلم کر رہے تھے ان کی روحیں جب فرشتوں نے قبض کیں توان سے پوچھا کہ تم کس حال میں تھے انہوں نے جواب دیا ہم اس ملک میں بے بس تھے فرتشوں نے کہا کیا الله کی زمین وسیع نہ تھی کہ تم اس میں ہجرت کر جاتےسو ایسوں کا ٹھکانہ دوزخ ہے اور بہت ہی برا ٹھکانہ ہے |
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| 98. | إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا |
| Yusuf Ali: | Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way. |
| Shakir: | Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape); |
| Pickthall: | Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way. |
| Mohsin Khan: | Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. |
| Saheeh: | Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way - |
| Urdu: | ہاں جو مرد اور عورتیں اور بچے کافی کمزور ہیں جو نکلنے کا کوئی ذریعہ اور راستہ نہیں پاتے |
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| 99. | فَأُولَـٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا |
| Yusuf Ali: | For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again. |
| Shakir: | So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving. |
| Pickthall: | As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving. |
| Mohsin Khan: | These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving. |
| Saheeh: | For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving. |
| Urdu: | پس امید ہے کہ ایسوں کو الله معاف کر دے اور الله معاف کرنے والا بخشنے والا ہے |
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| 100. | ۞ وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا |
| Yusuf Ali: | He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful. |
| Shakir: | And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Apostle, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful. |
| Pickthall: | Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful. |
| Mohsin Khan: | He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful. |
| Saheeh: | And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful. |
| Urdu: | اور جو کوئی الله کی راہ میں وطن چھوڑے اس کے عوض جگہ بہت اور کشائش پائے گا اور جو کوئی اپنے گھر سے الله اور رسول کی طرف ہجرت کر کے نکلے پھر اس کو موت پالے تو الله کے ہاں اس کا ثواب ہو چکا اور الله بخشنے والا مہربان ہے |
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| 101. | وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُّبِينًا |
| Yusuf Ali: | When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies. |
| Shakir: | And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy. |
| Pickthall: | And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. |
| Mohsin Khan: | And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salat (the prayer) if you fear that the disbelievers may put you in trial (attack you etc.), verily, the disbelievers are ever unto you open enemies. |
| Saheeh: | And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy. |
| Urdu: | اور جب تم سفر کے لیے نکلو تو تم پر کوئی گناہ نہیں نماز میں سے کچھ کم کر دو اگر تمہیں یہ ڈر ہو کہ کافر تمہیں ستائیں گے بےشک کافر تمہارے صریح دشمن ہیں |
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| 102. | وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰ أَن تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا |
| Yusuf Ali: | When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment. |
| Shakir: | And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers. |
| Pickthall: | And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. |
| Mohsin Khan: | When you (O Messenger Muhammad صلى الله عليه وسلم) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers. |
| Saheeh: | And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment. |
| Urdu: | اے نبی جب تم مسلمانو ں میں موجود ہو اور انہیں نماز پڑھانے کے لیے کھڑا ہو تو چاہیئے ان میں سے ایک جماعت تیرے ساتھ کھڑی ہو اور اپنے ہتھیار ساتھ لے لیں پھر جب یہ سجدہ کریں تو تیرے پیچھے سے ہٹ جائیں اور دوسری جماعت آئے جس نے نماز نہیں پڑھی وہ تیرے ساتھ نماز پڑھتے اور وہ بھی اپنے بچاؤ اور اپنے ہتھیار ساتھ رکھیں کافر چاہتے ہیں کہ کسی طرح تم اپنے ہتھیاروں اور اسباب سے بے خبر ہو جاؤ تاکہ تم پر یک بارگی ٹوٹ پڑیں اور اگر تم بارش کی وجہ سے تکلیف محسوس کرو یا بیمار ہو تو ہتھیار رکھ دینے میں کوئي مضائقہ نہیں اور (تب بھی) اپنا بچاؤ ساتھ رکھو بے شک الله نے کافروں کے لیے ذلت کا عذاب تیار کر رکھا ہے |
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| 103. | فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا |
| Yusuf Ali: | When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times. |
| Shakir: | Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers. |
| Pickthall: | When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers. |
| Mohsin Khan: | When you have finished As-Salat (the congregational prayer), remember Allah standing, sitting down, and (lying down) on your sides, but when you are free from danger, perform As-Salat (Iqamat-as-Salat). Verily, As-Salat (the prayer) is enjoined on the believers at fixed hours. |
| Saheeh: | And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. |
| Urdu: | پھر جب نماز سے فارغ ہو جاؤ تو الله کو کھڑے او ربیٹھے اور لیٹے ہونے کی حالت میں یاد کرو پھر جب تمہیں اطمینان ہو جائے تو پوری نماز پڑھو بے شک نماز اپنے مقرر وقتوں میں مسلمانوں پر فرض ہے |
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| 104. | وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِن تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا |
| Yusuf Ali: | And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom. |
| Shakir: | And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise. |
| Pickthall: | Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise. |
| Mohsin Khan: | And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not; and Allah is Ever All-Knowing, All-Wise. |
| Saheeh: | And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise. |
| Urdu: | اور ان لوگوں کا پیچھا کرنے سے ہمت نہ ہارو اگر تم تکلیف اٹھاتے ہو تو وہ بھی تمہاری طرح تکلیف اٹھاتے ہیں حالانکہ تم الله سے جس چیز کے امیدوار ہو وہ نہیں ہیں اور الله سب کچھ جاننے والا حکمت ولا ہے |
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| 105. | إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُن لِّلْخَائِنِينَ خَصِيمًا |
| Yusuf Ali: | We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust; |
| Shakir: | Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous. |
| Pickthall: | Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous; |
| Mohsin Khan: | Surely, We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur'an) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through Divine Revelation), so be not a pleader for the treacherous. |
| Saheeh: | Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate. |
| Urdu: | بے شک ہم نے تیری طرف سچی کتاب اتاری ہے تاکہ تو لوگوں میں انصاف کرے جو کچھ تمہیں الله سجھا دے اور تو بد دیانت لوگوں کی طرف سے جھگڑنے والا نہ ہو |
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| 106. | وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا |
| Yusuf Ali: | But seek the forgiveness of Allah; for Allah is Oft-forgiving, Most Merciful. |
| Shakir: | And ask forgiveness of Allah; surely Allah is Forgiving, Merciful. |
| Pickthall: | And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful. |
| Mohsin Khan: | And seek the Forgiveness of Allah, certainly, Allah is Ever Oft-Forgiving, Most Merciful. |
| Saheeh: | And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful. |
| Urdu: | اور الله سے بخشش مانگ بے شک الله بخشنے والا مہربان ہے |
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| 107. | وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا |
| Yusuf Ali: | Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime: |
| Shakir: | And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful; |
| Pickthall: | And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful. |
| Mohsin Khan: | And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner. |
| Saheeh: | And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver. |
| Urdu: | اور ان لوگوں کی طرف سے مت جھگڑو جو اپنے دل میں دغا رکھتے ہیں جو شخص دغا باز گناہگار ہو بے شک الله اسے پسند نہیں کرتا |
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| 108. | يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا |
| Yusuf Ali: | They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do. |
| Shakir: | They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do. |
| Pickthall: | They seek to hide from men and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto Him. Allah ever surroundeth what they do. |
| Mohsin Khan: | They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His Knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do. |
| Saheeh: | They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah, of what they do, encompassing. |
| Urdu: | یہ لوگوں سے تو چھپتے ہیں اور خدا سے نہیں چھپتے حالانکہ جب وہ راتوں کو ایسی باتوں کے مشورے کیا کرتے ہیں جن کو وہ پسند نہیں کرتا ان کے ساتھ ہوا کرتا ہے اور خدا ان کے (تمام) کاموں پر احاطہ کئے ہوئے ہے |
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| 109. | هَا أَنتُمْ هَـٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا |
| Yusuf Ali: | Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with Allah on their behalf on the Day of Judgment, or who will carry their affairs through? |
| Shakir: | Behold! you are they who (may) plead for them in this world's life, but who will plead for them with Allah on the resurrection day, or who shall be their protector? |
| Pickthall: | Ho! ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender? |
| Mohsin Khan: | Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender? |
| Saheeh: | Here you are - those who argue on their behalf in [this] worldly life - but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative? |
| Urdu: | ہاں تم لوگوں نے ان مجرمو ں کی طرف سے دنیا کی زندگی میں تو جھگڑا کر لیا پھر قیامت کے دن ان کی طرف سے الله سے کون جھگڑے گا یا ان کا وکیل کون ہوگا |
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| 110. | وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا |
| Yusuf Ali: | If any one does evil or wrongs his own soul but afterwards seeks Allah's forgiveness, he will find Allah Oft-forgiving, Most Merciful. |
| Shakir: | And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful. |
| Pickthall: | Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful. |
| Mohsin Khan: | And whoever does evil or wrongs himself but afterwards seeks Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful. |
| Saheeh: | And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful. |
| Urdu: | اور جو کوئی برا فعل کرے یا اپنے نفس پر ظلم کرے پھراس کے بعد اللهسےبخشوائے تو الله کو بخشنے والا مہربان پائے |
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| 111. | وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا |
| Yusuf Ali: | And if any one earns sin. he earns it against His own soul: for Allah is full of knowledge and wisdom. |
| Shakir: | And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise. |
| Pickthall: | Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise. |
| Mohsin Khan: | And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise. |
| Saheeh: | And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise. |
| Urdu: | اور جو کوئی گناہ کرے سو اپنےہی حق میں کرتا ہے اور الله سب باتوں کا جاننے والا حکمت والا ہے |
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| 112. | وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا |
| Yusuf Ali: | But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin. |
| Shakir: | And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. |
| Pickthall: | And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime. |
| Mohsin Khan: | And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. |
| Saheeh: | But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin. |
| Urdu: | اور جو کوئی خطا یا گناہ کرے پھر کسی بے گنا پر تہمت لگادے تو اس نے بڑے بہتان اور صریح گناہ کا بار سمیٹ لیا |
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| 113. | وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَيْءٍ ۚ وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا |
| Yusuf Ali: | But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee. |
| Shakir: | And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great. |
| Pickthall: | But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite. |
| Mohsin Khan: | Had not the Grace of Allah and His Mercy been upon you (O Muhammad صلى الله عليه وسلم), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book (The Qur'an), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad صلى الله عليه وسلم). |
| Saheeh: | And if it was not for the favor of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great. |
| Urdu: | اور اگر تجھ پر الله کا فضل اور اس کی رحمت نہ ہوتی تو ان میں سے ایک گروہ نے تمہیں غلط فہمی میں مبتلا کرنے کا فیصلہ کرہی لیا تھا حالا نکہ وہ اپنے سوا کسی کو غلط فہمی میں مبتلانہیں کر سکتے تھے اور وہ تمہارا کچھ نہیں بگاڑ سکتے تھے اور الله نے تجھ پر کتاب اور حکمت نازل کی ہے اور تجھے وہ باتیں سکھائی ہیں جو تو نہ جانتا تھا اور الله کا تجھ پر بہت بڑا فضل ہے |
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| 114. | ۞ لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا |
| Yusuf Ali: | In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value). |
| Shakir: | There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward. |
| Pickthall: | There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward. |
| Mohsin Khan: | There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah's Cause), or Ma'ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward. |
| Saheeh: | No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward. |
| Urdu: | ان لوگو ں کی خفیہ سرگوشیوں میں اکثر کوئی بھلائی نہیں ہوتی ہاں مگر کوئی پوشیدہ طور پر صدقہ کرنے یا کسی نیک کام کرنے یا لوگو ں میں صلح کرانے میں کی جائے تو یہ بھلی بات ہے اور جو شخص یہ کام الله کی رضا جوئی کے لیے کرے تو ہم اسے بڑا ثواب دیں گے |
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| 115. | وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا |
| Yusuf Ali: | If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! |
| Shakir: | And whoever acts hostilely to the Apostle after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. |
| Pickthall: | And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey's end! |
| Mohsin Khan: | And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination! |
| Saheeh: | And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination. |
| Urdu: | اور جو کوئی رسول کی مخالفت کرے بعد اس کے کہ اس پر سیدھی راہ کھل چکی ہو اور سب مسلمانوں کے راستہ کے خلاف چلے تو ہم اسے اسی طرف چلائیں گے جدھر وہ خود پھر گیا ہے اور اسے دوزح میں ڈال دینگے اور وہ بہت برا ٹھکانا ہے |
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| 116. | إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا |
| Yusuf Ali: | Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right). |
| Shakir: | Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error. |
| Pickthall: | Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray. |
| Mohsin Khan: | Verily! Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away. |
| Saheeh: | Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray. |
| Urdu: | بے شک الله اس کو نہیں بخشتا جو کسی کو اس کا شریک بنائے اس کے سوا جسے چاہے بخش دے اور جس نے الله کا شریک ٹھیرایا وہ بڑی دور کی گمراہی میں جا پڑا |
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| 117. | إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا |
| Yusuf Ali: | (The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel! |
| Shakir: | They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan. |
| Pickthall: | They invoke in His stead only females; they pray to none else than Satan, a rebel |
| Mohsin Khan: | They (all those who worship others than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitan (Satan), a persistent rebel! |
| Saheeh: | They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan. |
| Urdu: | یہ لوگ الله کے سوا عورتو ں کی عبادت کرتے ہیں اور صرف شیطان سرکش کی عبادت کرتے ہیں |
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| 118. | لَّعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا |
| Yusuf Ali: | Allah did curse him, but he said: "I will take of Thy servants a portion Marked off; |
| Shakir: | Allah has cursed him; and he said: Most certainly I will take of Thy servants an appointed portion: |
| Pickthall: | Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion, |
| Mohsin Khan: | Allah cursed him. And he [Shaitan (Satan)] said: "I will take an appointed portion of your slaves. |
| Saheeh: | Whom Allah has cursed. For he had said, "I will surely take from among Your servants a specific portion. |
| Urdu: | جس پر الله کی لعنت ہے اور شیطان نے کہا کہ اے الله میں تیرے بندوں میں سے حصہ مقرر لوں گا |
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| 119. | وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا |
| Yusuf Ali: | "I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest. |
| Shakir: | And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's creation; and whoever takes the Shaitan for a guardian rather than Allah he indeed shall suffer a manifest loss. |
| Pickthall: | And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle' ears, and surely I will command them and they will change Allah's creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest. |
| Mohsin Khan: | Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaitan (Satan) as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss. |
| Saheeh: | And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss. |
| Urdu: | اور البتہ انہیں ضرور گمراہ کروں گا اور البتہ ضرور انہیں امیدیں دلاؤں گا اور البتہ ضرور انہیں حکم کروں گا کہ جانوروں کے کان چریں اور البتہ ضرور انہیں حکم دوں گا کہ جانورں کے کان چیریں اور البتہ ضرور انہیں حکم دوں گاکہ الله کی بنائی ہوئی صورتیں بدلیں اور جو شخص الله کو چھوڑ کر شیطان کو دوست بنائے گا وہ صریح نقصان میں جا پڑا |
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| 120. | يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا |
| Yusuf Ali: | Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception. |
| Shakir: | He gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive. |
| Pickthall: | He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile. |
| Mohsin Khan: | He [Shaitan (Satan)] makes promises to them, and arouses in them false desires; and Shaitan's (Satan) promises are nothing but deceptions. |
| Saheeh: | Satan promises them and arouses desire in them. But Satan does not promise them except delusion. |
| Urdu: | شیطان ان سے وعدے کرتا ہےاور انہیں امیدیں دلاتا ہے اور شیطان ان سے صرف جھوٹے وعدے کرتا ہے |
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| 121. | أُولَـٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا |
| Yusuf Ali: | They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape. |
| Shakir: | These are they whose abode is hell, and they shall not find any refuge from it. |
| Pickthall: | For such, their habitation will be hell, and they will find no refuge therefrom. |
| Mohsin Khan: | The dwelling of such (people) is Hell, and they will find no way of escape from it. |
| Saheeh: | The refuge of those will be Hell, and they will not find from it an escape. |
| Urdu: | ایسے لوگو ں کا ٹھکانہ دورخ ہے ااور اس ے کہیں بچنے کے لیے جگہ نہ پائیں گے |
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| 122. | وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا |
| Yusuf Ali: | But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah's promise is the truth, and whose word can be truer than Allah's? |
| Shakir: | And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah? |
| Pickthall: | But as for those who believe and do good works We shall bring them into Gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth; and who can be more truthful than Allah in utterance? |
| Mohsin Khan: | But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah's Promise is the Truth; and whose words can be truer than those of Allah? (Of course, none). |
| Saheeh: | But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allah, [which is] truth, and who is more truthful than Allah in statement. |
| Urdu: | اور جو لوگ ایمان لائے اور اچھے کام کیے انہیں ہم باغوں میں داخل کر ینگے جن کے نیچے نہریں بہتی ہیں ان میں ہمیشہ رہیں گے الله کا وعدہ سچا ہے اور الله سے زیادہ سچا کون ہے |
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| 123. | لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا |
| Yusuf Ali: | Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. |
| Shakir: | (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper. |
| Pickthall: | It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper. |
| Mohsin Khan: | It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah. |
| Saheeh: | Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper. |
| Urdu: | نہ تمہاری امیدوں پر مدار ہے اور نہ اہل کتاب کی امیدوں پر جو کوئی برائی کا کام کرے گا اس کی سزا دیا جائے گا اور الله کے سوا اپنا کوئی حمایتی اور مددگار نہیں پائے گا |
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| 124. | وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَـٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا |
| Yusuf Ali: | If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. |
| Shakir: | And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly. |
| Pickthall: | And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone. |
| Mohsin Khan: | And whoever does righteous good deeds, male or female, and is a (true) believer [in the Oneness of Allah (Muslim)], such will enter Paradise and not the least injustice, even to the size of a speck on the back of a date-stone, will be done to them. |
| Saheeh: | And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed. |
| Urdu: | اور جو کوئی اچھے کام کرے گا مرد ہے یا عورت درآنحالینکہ وہ ایما ندار ہو تو وہ لوگ جنت میں داخل ہوں گے اور کھجور کے شگاف برابر بھی ظلم نہیں کیے جائیں گے |
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| 125. | وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا |
| Yusuf Ali: | Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend. |
| Shakir: | And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend. |
| Pickthall: | Who is better in religion than he who surrendereth his purpose to Allah while doing good (to men) and followeth the tradition of Abraham, the upright? Allah (Himself) chose Abraham for friend. |
| Mohsin Khan: | And who can be better in religion than one who submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism); and he is a Muhsin (a good-doer - See V.2:112). And follows the religion of Ibrahim (Abraham) Hanifa (Islamic Monotheism - to worship none but Allah Alone). And Allah did take Ibrahim (Abraham) as a Khalil (an intimate friend)! |
| Saheeh: | And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend. |
| Urdu: | اس شخص سے بہتر دین میں کون ہے جس نے الله کے حکم پر پیشانی رکھی اور وہ نیکی کرنے والا ہو اور ابراھیم حنیف کے دین کی پیروی کرے اور الله نے ابراھیم کوخاص دوست بنا لیا ہے |
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| 126. | وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا |
| Yusuf Ali: | But to Allah belong all things in the heavens and on earth: And He it is that Encompasseth all things. |
| Shakir: | And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things. |
| Pickthall: | Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things. |
| Mohsin Khan: | And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Encompassing all things. |
| Saheeh: | And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing. |
| Urdu: | اور الله ہی کا ہے جو کچھ آسمانوں اور زمین میں ہے اور الله سب چیزو ں کا احاطہ کیے ہوئے ہے |
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| 127. | وَيَسْتَفْتُونَكَ فِي النِّسَاءِ ۖ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا |
| Yusuf Ali: | They ask thy instruction concerning the women say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith. |
| Shakir: | And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it. |
| Pickthall: | They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it. |
| Mohsin Khan: | They ask your legal instruction concerning women, say: Allah instructs you about them, and about what is recited unto you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry, and (concerning) the children who are weak and oppressed, and that you stand firm for justice to orphans. And whatever good you do, Allah is Ever All-Aware of it. |
| Saheeh: | And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, "Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good - indeed, Allah is ever Knowing of it. |
| Urdu: | اور تجھ سے عورتو ں کے نکاح کی رخصت مانگتے ہیں کہہ دے الله تمہیں ان کی اجازت دیتا ہے اور وہ جو تمہیں قرآن سنایا جاتا ہے سو ان یتیم عورتوں کا حکم ہے جنہیں تم نہیں دیتے جو ان کے لیے مقرر کیا گیا ہے او رچاہتے ہو کہ ان سے نکاح کرو اور کمزور لڑکوں کے بارے میں ہے اور یہ کہ یتیموں کے حق میں انصاف پر قائم رہو اور جو تم نیکی کرو گے پس تحقیق الله اسے جاننے والا ہے |
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| 128. | وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ ۚ وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا |
| Yusuf Ali: | If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do. |
| Shakir: | And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. |
| Pickthall: | If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do. |
| Mohsin Khan: | And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allah is Ever Well-Acquainted with what you do. |
| Saheeh: | And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted. |
| Urdu: | اور اگر کوئی عورت اپنے خاوند کے لڑنے یا منہ پھیرنے سے ڈرے تو دونوں پر کوئی گناہ نہیں کہ آپس میں کسی طرح صلح کر لیں اور یہ صلح بہتر ہے اور دلوں میں حرص موجود ہے اور اگر تم نیکی کرو او رپرہیزگاری کرو تو الله کو تمہارے اعمال کی پوری خبر ہے |
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| 129. | وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا |
| Yusuf Ali: | Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self-restraint, Allah is Oft-forgiving, Most Merciful. |
| Shakir: | And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful. |
| Pickthall: | Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. |
| Mohsin Khan: | You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful. |
| Saheeh: | And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. And if you amend [your affairs] and fear Allah - then indeed, Allah is ever Forgiving and Merciful. |
| Urdu: | اور تم عورتوں کو ہرگز برابر نہیں رکھ سکو گے اگرچہ اس کی حرص کرو سوتم بالکل ہی ایک طرف نہ جھک جاؤ کہ دوسری عورت کو لٹکی ہوئی چھوڑ دو اور اگر اصلاح کرتے رہو اور پرہیزگاری کرتے رہو تو الله بحشنے والا مہربان ہے |
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| 130. | وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا |
| Yusuf Ali: | But if they disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is Wise. |
| Shakir: | And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise. |
| Pickthall: | But if they separate, Allah will compensate each out of His abundance. Allah is ever All-Embracing, All-Knowing. |
| Mohsin Khan: | But if they separate (by divorce), Allah will provide abundance for everyone of them from His Bounty. And Allah is Ever All-Sufficient for His creatures' need, All-Wise. |
| Saheeh: | But if they separate [by divorce], Allah will enrich each [of them] from His abundance. And ever is Allah Encompassing and Wise. |
| Urdu: | اور اگر دونوں میاں بیوی جدا ہو جائیں تو الله اپنی و سعت سے ہر ایک کو بے پروا کردے گا اور الله وسعت کرنے والا حکمت والا ہے |
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| 131. | وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ ۚ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا |
| Yusuf Ali: | To Allah belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise. |
| Shakir: | And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy. |
| Pickthall: | Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And We charged those who received the Scripture before you, and (We charge) you, that ye keep your duty toward Allah. And if ye disbelieve, lo! unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise. |
| Mohsin Khan: | And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him. But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (Free of all wants), Worthy of all praise. |
| Saheeh: | And to Allah belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah. But if you disbelieve - then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy. |
| Urdu: | اور جو کچھ اسمانوں اور جو کچھ زمین میں ہے وہ الله ہی کا ہے اور ہم نے پہلی کتاب والوں کو اور تمہیں حکم دیا ہے کہ الله سے ڈرو اور اگر ناشکری کرو گے تو جو کچھ آسمانو ں میں ہے اور جو کچھ زمین میں ہے سب الله ہی کا ہے اور الله بے پرواہ تعریف کیا ہواہے |
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| 132. | وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا |
| Yusuf Ali: | Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs. |
| Shakir: | And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector. |
| Pickthall: | Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender. |
| Mohsin Khan: | And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as Disposer of affairs. |
| Saheeh: | And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs. |
| Urdu: | اور جو کچھ آسمانو ں اور زمین میں سب الله ہی کا ہے اور الله کارسازکافی ہے |
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| 133. | إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا |
| Yusuf Ali: | If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do. |
| Shakir: | If He please, He can make you pass away, O people! and bring others; and Allah has the power to do this. |
| Pickthall: | If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that. |
| Mohsin Khan: | If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over that. |
| Saheeh: | If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allah competent to do that. |
| Urdu: | اگر چاہے تو اے لوگو تمہیں لے جائے اوراوروں کو لے آئے اور الله اس پر قادر ہے |
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| 134. | مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ ۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا |
| Yusuf Ali: | If any one desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things). |
| Shakir: | Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing. |
| Pickthall: | Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer. |
| Mohsin Khan: | Whoever desires a reward in this life of the world, then with Allah (Alone and none else) is the reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer. |
| Saheeh: | Whoever desires the reward of this world - then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing. |
| Urdu: | جو شخص دنیا کا ثواب چاہتا ہے تو الله کے ہاں دنیا اور آخرت کا ثواب ہے اور الله سننے والا دیکھنے والا ہے |
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| 135. | ۞ يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا |
| Yusuf Ali: | O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. |
| Shakir: | O you who believe! be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do. |
| Pickthall: | O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do. |
| Mohsin Khan: | O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. |
| Saheeh: | O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted. |
| Urdu: | اے ایمان والو! انصاف پر قائم رہو الله کی طرف گواہی دو اگرچہ اپنی جانوں پر ہو یا اپنے ماں باپ اور رشہ داروں پر اگر کوئی مالدار ہے یا فقیر ہے تو الله ان کا تم سے زیادہ خیر خوا ہ ہے سو تم انصاف کرنے میں دل کی خواہش کی پیروی نہ کرو اور اگر تم کج بیانی کرو گے یا پہلو تہی کرو گے تو بلاشبہ الله تمہارے سب اعمال سے با خبر ہے |
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| 136. | يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا |
| Yusuf Ali: | O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray. |
| Shakir: | O you who believe! believe in Allah and His Apostle and the Book which He has revealed to His Apostle and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His apostles and the last day, he indeed strays off into a remote error. |
| Pickthall: | O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray. |
| Mohsin Khan: | O you who believe! Believe in Allah, and His Messenger (Muhammad صلى الله عليه وسلم), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him); and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away. |
| Saheeh: | O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray. |
| Urdu: | اے ایمان والو! الله اور اس کے رسول پر یقین لاؤ اور اس کتاب پر جو اس نے اپنے رسول پر نازل کی ہےاور اس کتاب پر جو پہلے نازل کی تھی اور جو کوئی الله کا انکار کرے اور اس کے فرشتوں کا اور اس کے رسولوں کا اور قیامت کے دن کا تو وہ شخص بڑی دور کی گمراہی میں جا پڑا |
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| 137. | إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا |
| Yusuf Ali: | Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way. |
| Shakir: | Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path. |
| Pickthall: | Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way. |
| Mohsin Khan: | Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (Right) Way. |
| Saheeh: | Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way. |
| Urdu: | بے شک وہ لوگ جو ایمان لائے پھر کفر کیا پھر ایمان لائے پھر کفر کیا پھر کفر میں بڑھتے رہے تو الله ان کو ہرگز نہیں بخشے گا اور نہ انہیں راہ دکھائے گا |
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| 138. | بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا |
| Yusuf Ali: | To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;- |
| Shakir: | Announce to the hypocrites that they shall have a painful chastisement: |
| Pickthall: | Bear unto the hypocrites the tidings that for them there is a painful doom; |
| Mohsin Khan: | Give to the hypocrites the tidings that there is for them a painful torment. |
| Saheeh: | Give tidings to the hypocrites that there is for them a painful punishment - |
| Urdu: | منافقوں کو خوشخبری سنا دے کہ ان کے واسطے دردناک عذاب ہے |
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| 139. | الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا |
| Yusuf Ali: | Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah. |
| Shakir: | Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah. |
| Pickthall: | Those who chose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah. |
| Mohsin Khan: | Those who take disbelievers for Auliya' (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory. |
| Saheeh: | Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely. |
| Urdu: | وہ جو مسلمانوں کو چھوڑ کر کافروں کو اپنا دوست بناتے ہیں کیا ان کے ہاں سے عزت چاہتے ہیں سو ساری عزت الله ہی کے قبضہ میں ہے |
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| 140. | وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِّثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا |
| Yusuf Ali: | Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:- |
| Shakir: | And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell. |
| Pickthall: | He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell; |
| Mohsin Khan: | And it has already been revealed to you in the Book (this Qur'an) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell. |
| Saheeh: | And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together - |
| Urdu: | اور الله نے تم پر قرآن میں حکم اتارا ہے کہ جب تم الله کی آیتوں پر انکار اور مذاق ہوتا سنو تو ان کے ساتھ نہ بیٹھو یہاں تک کہ کسی بات میں مشغول ہوں ورنہ تم بھی ان جیسے ہو جاؤ گے اور الله منافقوں اور کافروں کو دوزخ میں ایک ہی جگہ اکھٹا کرنے والا ہے |
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| 141. | الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللَّهِ قَالُوا أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ ۚ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ ۗ وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا |
| Yusuf Ali: | (These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers. |
| Shakir: | Those who wait for (some misfortune to befall) you then If you have a victory from Allah they say: Were we not with you? And if there is a chance for the unbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the unbelievers a way against the believers. |
| Pickthall: | Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers. |
| Mohsin Khan: | Those (hypocrites) who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you?" But if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers a way (to triumph) over the believers. |
| Saheeh: | Those who wait [and watch] you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them]. |
| Urdu: | وہ منافق جو تمہارے متعلق انتظار کرتے ہیں پھر اگر تمہیں الله کی طرف سے فتح ہو تو کہتے ہیں کیا ہم تمہارے ساتھ نہ تھےاور اگر کافرو ں کو کچھ حصہ مل جائے تو کہتے ہیں کیا ہم تم پر غالب نہ آنے لگے تھے اور کیا ہم نے تمہیں مسلمانوں سے بچا نہیں لیا سو الله تمہارا اور ان کا قیامت میں فیصلہ کرے گا اور (وہاں) الله کافروں کو مسلمانوں کے مقابلہ میں ہرگز غالب نہیں کرے گا |
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| 142. | إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا |
| Yusuf Ali: | The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance; |
| Shakir: | Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. |
| Pickthall: | Lo! the hypocrites seek to beguile Allah, but it is He Who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little; |
| Mohsin Khan: | Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little. |
| Saheeh: | Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little, |
| Urdu: | منافق الله کو فریب دیتے ہیں اور وہی ان کو فریب دے گا اور جب وہ نماز میں کھڑے ہوتے ہیں تو سست بن کر کھڑے ہوتے ہیں لوگو ں کو دکھا تے ہیں اور الله کو بہت کم یاد کرتے ہیں |
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| 143. | مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَـٰؤُلَاءِ وَلَا إِلَىٰ هَـٰؤُلَاءِ ۚ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا |
| Yusuf Ali: | (They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way. |
| Shakir: | Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him. |
| Pickthall: | Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him: |
| Mohsin Khan: | (They are) swaying between this and that, belonging neither to these nor to those; and he whom Allah sends astray, you will not find for him a way (to the truth - Islam). |
| Saheeh: | Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way. |
| Urdu: | کفر اور ایمان کے درمیان ڈانوں ڈول ہیں نہ پورے اس طرف ہیں اور نہ پورے اس طرف اور جسے الله گمراہ کر دے تو اس کے واسطے ہرگزکہیں راہ نہ پائے گا |
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| 144. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا |
| Yusuf Ali: | O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves? |
| Shakir: | O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves? |
| Pickthall: | O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you? |
| Mohsin Khan: | O you who believe! Take not for Auliya' (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves? |
| Saheeh: | O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case? |
| Urdu: | اے ایمان والو مسلمانوں کو چھوڑ کر کافروں کو اپنا دوست نہ بناؤ کیا تم اپنے اوپر الله کا صریح الزام لینا چاہتے ہو |
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| 145. | إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا |
| Yusuf Ali: | The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;- |
| Shakir: | Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them. |
| Pickthall: | Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them; |
| Mohsin Khan: | Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. |
| Saheeh: | Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper - |
| Urdu: | بے شک منافق دوزخ کے سب سےنیچے درجہ میں ہوں گے تو ان کے واسطے کوئی مددگار ہرگز نہ پائے گا |
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| 146. | إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَـٰئِكَ مَعَ الْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا |
| Yusuf Ali: | Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value. |
| Shakir: | Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward. |
| Pickthall: | Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward. |
| Mohsin Khan: | Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allah, and purify their religion for Allah (by worshipping none but Allah, and do good for Allah's sake only, not to show off), then they will be with the believers. And Allah will grant the believers a great reward. |
| Saheeh: | Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward. |
| Urdu: | مگر جنہوں نے توبہ کی اور اپنی اصلاح کی اور الله کو مضبوط پکڑا اور اپنے دین کو خالص الله ہی کے لیے کیاتو وہ لوگ ایمان والوں کے ساتھ ہیں اور الله جلدی ایمان والوں کو بہت بڑا ثواب دے گا |
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| 147. | مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا |
| Yusuf Ali: | What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things. |
| Shakir: | Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing |
| Pickthall: | What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware. |
| Mohsin Khan: | Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing. |
| Saheeh: | What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing. |
| Urdu: | ) اے منافقو) الله تمہیں سزادے کر کیا کرے گا اگر تم شکر گزار بنو اور ایمان لے آؤ اور الله قدردان جاننے والا ہے |
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| 148. | ۞ لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا |
| Yusuf Ali: | Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things. |
| Shakir: | Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing. |
| Pickthall: | Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower. |
| Mohsin Khan: | Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower. |
| Saheeh: | Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing. |
| Urdu: | الله کو کسی کی بری بات کا ظاہر کرنا پسند نہیں مگر جس پر ظلم ہواہو اور الله سننے والا جاننے والا ہے |
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| 149. | إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا |
| Yusuf Ali: | Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values). |
| Shakir: | If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful. |
| Pickthall: | If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful. |
| Mohsin Khan: | Whether you (mankind) disclose (by good words of thanks) a good deed (done to you in the form of a favour by someone), or conceal it, or pardon an evil, ... verily, Allah is Ever Oft-Pardoning, All-Powerful. |
| Saheeh: | If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent. |
| Urdu: | اور اگرتم نیک کام اعلانیہ کر ویا اسے خفیہ کرو یا کسی برائی کو معاف کردو تو الله بڑا معاف کرنے والا قدرت والا ہے |
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| 150. | إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا |
| Yusuf Ali: | Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,- |
| Shakir: | Surely those who disbelieve in Allah and His apostles and (those who) desire to make a distinction between Allah and His apostles and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that. |
| Pickthall: | Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; |
| Mohsin Khan: | Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between. |
| Saheeh: | Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between - |
| Urdu: | بے شک جو لوگ الله اور اس کے رسولوں کے ساتھ کفر کرتے ہیں اور چاہتے ہیں کہ الله اوراس کے رسولوں کے درمیان فرق رکھیں اور کہتے ہیں کہ ہم بعضوں پر ایمان لائے ہیں اور بعضوں کے منکر ہیں اور چاہتے ہیں کہ کفر اور ایمان کے درمیان ایک راہ نکالیں |
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| 151. | أُولَـٰئِكَ هُمُ الْكَافِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا |
| Yusuf Ali: | They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment. |
| Shakir: | These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement. |
| Pickthall: | Such are disbelievers in truth; and for disbelievers We prepare a shameful doom. |
| Mohsin Khan: | They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. |
| Saheeh: | Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment. |
| Urdu: | ایسے لوگ یقیناً کافر ہیں اور ہم نے کافرو ں کے واسطے ذلت کا عذاب تیار کر رکھا ہے |
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| 152. | وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ أُولَـٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا |
| Yusuf Ali: | To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft-forgiving, Most Merciful. |
| Shakir: | And those who believe in Allah and His apostles and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful. |
| Pickthall: | But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful. |
| Mohsin Khan: | And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allah is Ever Oft-Forgiving, Most Merciful. |
| Saheeh: | But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful. |
| Urdu: | اور جو لوگ الله پر ایمان لائے اور رسولوں پر ان میں سے کسی کو جدا نہ کیاان لوگوں کو الله جلدان کے ثواب دے گا اور الله بخشنے والا مہربان ہے |
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| 153. | يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُّبِينًا |
| Yusuf Ali: | The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority. |
| Shakir: | The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority. |
| Pickthall: | The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah's Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority. |
| Mohsin Khan: | The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed they asked Musa (Moses) for even greater than that, when they said: "Show us Allah in public," but they were struck with thunderclap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidence, and signs had come to them. (Even) so We forgave them. And We gave Musa (Moses) a clear proof of authority. |
| Saheeh: | The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority. |
| Urdu: | اہلِ کتاب تجھ سےدرخواست کرتے ہیں کہ تو ان پر آسمان سے لکھی ہوئی کتب اتار لائے سو موسیٰ سے اس سے بڑی چیز مانگ چکے ہیں اور کہا ہمیں الله کو بالکل سامنے لا کر دکھا دے ان کے اس ظلم کے باعث ان پر بجلی ٹوٹ پڑی پھر بہت سی نشانیاں پہنچ چکنے کے بعد بچھڑے کو بنا لیا پھر ہم نے وہ بھی معاف کر دیا اور ہم نے موسیٰ کو بڑا رعب دیاتھا |
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| 154. | وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا |
| Yusuf Ali: | And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant. |
| Shakir: | And We lifted the mountain (Sainai) over them at (the taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant. |
| Pickthall: | And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant. |
| Mohsin Khan: | And for their covenant, We raised over them the Mount and (on the other occasion) We said: "Enter the gate prostrating (or bowing) with humility;" and We commanded them: "Transgress not (by doing worldly works) on the Sabbath (Saturday)." And We took from them a firm covenant . |
| Saheeh: | And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant. |
| Urdu: | اور لوگوں پر طور اٹھا کر ان سے عہد لیا اور ہم نے کہا کہ دروازہ میں سجدہ کرتے ہوئےداخل ہو اور ہم نے کہا کہ ہفتے کے بارے میں زیادتی نہ کرو اور ہم نے ان سے پختہ عہد لیا |
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| 155. | فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا |
| Yusuf Ali: | (They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah's Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;- |
| Shakir: | Therefore, for their breaking their covenant and their disbelief in the communications of Allah and their killing the prophets wrongfully and their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief, so they shall not believe except a few. |
| Pickthall: | Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few - |
| Mohsin Khan: | Because of their breaking the covenant, and of their rejecting the Ayat (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allah, and of their killing the Prophets unjustly, and of their saying: "Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)" - nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little. |
| Saheeh: | And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few. |
| Urdu: | پھر ان کی عہد شکنی پر اور الله کی آیتوں سے منکر ہونے پر اور پیغمبروں کا ناحق خون کرنے پر اور اس کہنے پرکہ ہمارے دلوں پرپر دے رہے ہیں انہیں سزا ملی پردے نہیں بلکہ الله نے ان کے دلوں پر کفر کے سبب سے مہر کر دی ہے سو ایمان نہیں لاتے مگر تھوڑے |
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| 156. | وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا |
| Yusuf Ali: | That they rejected Faith; that they uttered against Mary a grave false charge; |
| Shakir: | And for their unbelief and for their having uttered against Marium a grievous calumny. |
| Pickthall: | And because of their disbelief and of their speaking against Mary a tremendous calumny; |
| Mohsin Khan: | And because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); |
| Saheeh: | And [We cursed them] for their disbelief and their saying against Mary a great slander, |
| Urdu: | اور ان کے کفر اور مریم پر بڑا بہتان باندھنے کے سبب سے |
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| 157. | وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا |
| Yusuf Ali: | That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- |
| Shakir: | And their saying: Surely we have killed the Messiah, Isa son of Marium, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure. |
| Pickthall: | And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. |
| Mohsin Khan: | And because of their saying (in boast), "We killed Messiah 'Îsa (Jesus), son of Maryam (Mary), the Messenger of Allah," - but they killed him not, nor crucified him, but it appeared so to them [the resemblance of 'Îsa (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. 'Îsa (Jesus), son of Maryam (Mary) عليهما السلام]: |
| Saheeh: | And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. |
| Urdu: | اور ان کے اس کہنے پر کہ ہم نے مسیح عیسیٰ مریم کے بیٹے کو قتل کیا جو الله کا رسول تھا حالانکہ انہوں نے نہ اسے قتل کیا اور نہ سولی پر چڑھایا لیکن ان کو اشتباہ ہو گیا اورجن لوگوں نے اس کے بارے میں اختلاف کیا ہے وہ بھی دراصل شک میں مبتلا ہیں ان کے پا س بھی اس معاملہ میں کوئی یقین نہیں ہے محض گمان ہی کی پیروی ہے انہوں نے یقیناً مسیح کو قتل نہیں کیا |
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| 158. | بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا |
| Yusuf Ali: | Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- |
| Shakir: | Nay! Allah took him up to Himself; and Allah is Mighty, Wise. |
| Pickthall: | But Allah took him up unto Himself. Allah was ever Mighty, Wise. |
| Mohsin Khan: | But Allah raised him ['Îsa (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allah is Ever All-Powerful, All-Wise. |
| Saheeh: | Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. |
| Urdu: | بلکہ اسے الله نے اپنی طرف اٹھا لیا اور الله زبردست حکمت والا ہے |
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| 159. | وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا |
| Yusuf Ali: | And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- |
| Shakir: | And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them. |
| Pickthall: | There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them - |
| Mohsin Khan: | And there is none of the people of the Scripture (Jews and Christians) but must believe in him ['Îsa (Jesus), son of Maryam (Mary), as only a Messenger of Allah and a human being] before his ['Îsa (Jesus) عليه السلام) or a Jew's or a Christian's] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he ['Îsa (Jesus)] will be a witness against them. |
| Saheeh: | And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness. |
| Urdu: | اور اہلِ کتاب میں کوئی ایسانہ ہوگا جواسکی موت سے پہلے اس پر ایمان نہ لائے گا اور قیامت کے دن وہ ان پر گواہ ہو گا |
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| 160. | فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا |
| Yusuf Ali: | For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah's Way;- |
| Shakir: | Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way. |
| Pickthall: | Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way, |
| Mohsin Khan: | For the wrong-doing of the Jews, We made unlawful for them certain good foods which had been lawful for them - and for their hindering many from Allah's Way; |
| Saheeh: | For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people], |
| Urdu: | سویہود کے گناہوں کے سبب سے ہم نے ان پر بہت سی پاک چیزیں حرام کر دیں جو ان پر حلا ل تھیں اور اس سبب سے الله کی راہ سے بہت روکتے تھے |
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| 161. | وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا |
| Yusuf Ali: | That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment. |
| Shakir: | And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement. |
| Pickthall: | And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences, We have prepared for those of them who disbelieve a painful doom. |
| Mohsin Khan: | And their taking of Riba (usury) though they were forbidden from taking it and their devouring of men's substance wrongfully (bribery). And We have prepared for the disbelievers among them a painful torment. |
| Saheeh: | And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment. |
| Urdu: | اور ان کو سود لینے کے سبب سے حالانکہ اس سے منع کیے گئے تھے اور اس سبب سے کہ لوگو ں کا مال ناحق کھاتے تھے اور ان میں سے جو کافر ہیں ہم نے ان کے لیے دردناک عذاب تیار کر رکھا ہے |
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| 162. | لَّـٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَـٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا |
| Yusuf Ali: | But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward. |
| Shakir: | But the firm in knowledge among them and the believers believe in what has been revealed to. you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward. |
| Pickthall: | But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward. |
| Mohsin Khan: | But those among them who are well-grounded in knowledge, and the believers, believe in what has been sent down to you (Muhammad صلى الله عليه وسلم) and what was sent down before you; and those who perform As-Salat (Iqamat-as-Salat ), and give Zakat and believe in Allah and in the Last Day, it is they to whom We shall give a great reward. |
| Saheeh: | But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakah and the believers in Allah and the Last Day - those We will give a great reward. |
| Urdu: | لیکن ان میں سے جو علم میں پختہ ہیں اور مسلمان ہیں سومانتے ہیں اس کو جو تجھ پر نازل ہوا اور جو تجھ سے پہلے نازل ہو چکا ہے اور نماز قائم کرنے والے اور زکواة دینے والے اور اللهاور قیامت پر ایمان لانے والے ہیں یہ وہ لوگ ہیں جنہیں ہم بڑا ثواب عطا فرمائیں گے |
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| 163. | ۞ إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا |
| Yusuf Ali: | We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms. |
| Shakir: | Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood |
| Pickthall: | Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; |
| Mohsin Khan: | Verily, We have sent the revelation to you (O Muhammad صلى الله عليه وسلم) as We sent the revelation to Nuh (Noah) and the Prophets after him; We (also) sent the revelation to Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Ya'qub (Jacob), and Al-Asbat [the offspring of the twelve sons of Ya'qub (Jacob)], 'Îsa (Jesus), Ayyub (Job), Yunus (Jonah), Harun (Aaron), and Sulaiman (Solomon); and to Dawud (David) We gave the Zabur (Psalms). |
| Saheeh: | Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]. |
| Urdu: | ہم نے تیری طرف وحی بھیجی جیسی نوح پر وحی بھیجی اور ان نبیوں پر جو اس کے بعد آئے اور ابراھیمؑ اور اسماعیلؑ اور اسحاقؑ اور یعقوبؑ اور اس کی اولاد اور عیسیٰؑ اور ایوبؑ اوریونسؑ اور ھارونؑ اور سلیمانؑ پر وحی بھیجی اور ہم نے داؤدؑ کو زبور دی |
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| 164. | وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا |
| Yusuf Ali: | Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;- |
| Shakir: | And (We sent) apostles We have mentioned to you before and apostles we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him): |
| Pickthall: | And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses; |
| Mohsin Khan: | And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, - and to Musa (Moses) Allah spoke directly. |
| Saheeh: | And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech. |
| Urdu: | اور ایسے رسول بھیجے جن کا حال اس سے پہلےہم تمہیں سنا چکیں ہیں اور ایسے رسول جن کا ہم نے تم سے بیان نہیں کیا اور الله نے موسیٰ سے خاص طور پر کلام فرمایا |
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| 165. | رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا |
| Yusuf Ali: | Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise. |
| Shakir: | (We sent) apostles as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty, Wise. |
| Pickthall: | Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise. |
| Mohsin Khan: | Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise. |
| Saheeh: | [We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise. |
| Urdu: | ہم نے پیغمبر بھیجے خوشخبری دینے والے اور ڈرانے والے تاکہ ان لوگوں کا الله پر پیغمبرو ں کے بعد الزا م نہ رہے اور الله غالب حکمت والا ہے |
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| 166. | لَّـٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا |
| Yusuf Ali: | But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness. |
| Shakir: | But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness. |
| Pickthall: | But Allah (Himself) testifieth concerning that which He hath revealeth unto thee; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness. |
| Mohsin Khan: | But Allah bears witness to that which He has sent down (the Qur'an) unto you (O Muhammad صلى الله عليه وسلم); He has sent it down with His Knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness. |
| Saheeh: | But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness. |
| Urdu: | لیکن الله اس پر شاہد ہے جو تم پر نازل کیا کہ اسے اپنے علم سے نازل کیا اور فرشتے بھی گواہ ہیں اورالله گواہی دینے والا کافی ہے |
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| 167. | إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا |
| Yusuf Ali: | Those who reject Faith and keep off (men) from the way of Allah, have verily strayed far, far away from the Path. |
| Shakir: | Surely (as for) those who disbelieve and hinder (men) from Allah's way, they indeed have strayed off into a remote |
| Pickthall: | Lo! those who disbelieve and hinder (others) from the way of Allah, they verily have wandered far astray. |
| Mohsin Khan: | Verily, those who disbelieve [by concealing the truth about Prophet Muhammad صلى الله عليه وسلم and his message of true Islamic Monotheism written in the Taurat (Torah) and the Injeel (Gospel) with them] and prevent (mankind) from the Path of Allah (Islamic Monotheism); they have certainly strayed far away. (Tafsir Al-Qurtubi). |
| Saheeh: | Indeed, those who disbelieve and avert [people] from the way of Allah have certainly gone far astray. |
| Urdu: | بے شک جو لوگ کافر ہوئے اور الله کی راہ سے روکا وہ بڑی دور کی گمراہی میں جا پڑے |
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| 168. | إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا |
| Yusuf Ali: | Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- |
| Shakir: | Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a path |
| Pickthall: | Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road, |
| Mohsin Khan: | Verily, those who disbelieve and did wrong [by concealing the truth about Prophet Muhammad صلى الله عليه وسلم and his message of true Islamic Monotheism written in the Taurat (Torah) and the Injeel (Gospel) with them]; Allah will not forgive them, nor will He guide them to any way - (Tafsir Al-Qurtubi). |
| Saheeh: | Indeed, those who disbelieve and commit wrong [or injustice] - never will Allah forgive them, nor will He guide them to a path. |
| Urdu: | بے شک جو لوگ کافر ہوئے اور ظلم کیا الله انہیں کبھی نہیں بخشے گا اور نہ ان کو سیدھی راہ دکھائے گا |
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| 169. | إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا |
| Yusuf Ali: | Except the way of Hell, to dwell therein for ever. And this to Allah is easy. |
| Shakir: | Except the path of hell, to abide in it for ever, and this is easy to Allah. |
| Pickthall: | Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah. |
| Mohsin Khan: | Except the way of Hell, to dwell therein forever; and this is ever easy for Allah. |
| Saheeh: | Except the path of Hell; they will abide therein forever. And that, for Allah, is [always] easy. |
| Urdu: | مگر دوزخ کی راہ جس میں وہ ہمیشہ رہیں گے اور الله پر یہ آسان ہے |
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| 170. | يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا |
| Yusuf Ali: | O Mankind! The Messenger hath come to you in truth from Allah: believe in him: It is best for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise. |
| Shakir: | O people! surely the Apostle has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise. |
| Pickthall: | O mankind! The messenger hath come unto you with the Truth from your Lord. Therefor believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise. |
| Mohsin Khan: | O mankind! Verily, there has come to you the Messenger (Muhammad صلى الله عليه وسلم) with the truth from your Lord. So believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise. |
| Saheeh: | O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve - then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise. |
| Urdu: | اے لوگو! تمہارے پاس تمہارے رب کی طرف سے ٹھیک بات لے کر رسول آ چکا سو مان لو تاکہ تمہارا بھلا ہو اور اگر انکار کرو گے تو الله ہی کا ہے جو کچھ آسمانوں اور زمین میں ہے اور الله سب کچھ جاننے والا حکمت والا ہے |
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| 171. | يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَـٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا |
| Yusuf Ali: | O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity": desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. |
| Shakir: | O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only an apostle of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His apostles, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector. |
| Pickthall: | O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. |
| Mohsin Khan: | O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allah aught but the truth. The Messiah 'Îsa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam (Mary) and a spirit (Ruh ) created by Him; so believe in Allah and His Messengers. Say not: "Three (trinity)!" Cease! (it is) better for you. For Allah is (the only) One Ilah (God), glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs. |
| Saheeh: | O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs. |
| Urdu: | اے اہِل کتاب تم اپنے دین میں حد سے نہ نکلو اور الله کی شان میں سوائے پکی بات کے نہ کہو بے شک مسیح عیسیٰ مریم کا بیٹا الله کا رسول ہے اور الله کا ایک کلمہ ہےجسے الله نے مریم تک پہنچایا اور الله کی طرف سے ایک جان ہے سو الله پر اور اس کے سب رسولوں پر ایمان لاؤ اور نہ کہو کہ خدا تین ہیں اس بات کو چھوڑ دو تمہارے لیے بہتر ہو گا بے شک الله اکیلا معبود ہے وہ اس سے پاک ہے اس کی اولاد ہو اسی کا ہے جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے اور الله کارساز کافی ہے |
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| 172. | لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا |
| Yusuf Ali: | Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer). |
| Shakir: | The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself. |
| Pickthall: | The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; |
| Mohsin Khan: | The Messiah will never be proud to reject to be a slave to Allah, nor the angels who are the near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. |
| Saheeh: | Never would the Messiah disdain to be a servant of Allah, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together. |
| Urdu: | مسیح خدا کا بندہ بننے سے ہرگز عار نہیں کرے گا اور نہ مقرب فرشتے اور جو کوئی اس کی بندگی سے انکار کرے گا اور تکبر کرے گا پھران سب کو اپنی طرف اکھٹاکرے گا |
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| 173. | فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ ۖ وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا |
| Yusuf Ali: | But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them. |
| Shakir: | Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helper |
| Pickthall: | Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom. And they will not find for them, against Allah, any protecting friend or helper. |
| Mohsin Khan: | So, as for those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness, He will give them their (due) rewards - and more out of His Bounty. But as for those who refused His worship and were proud, He will punish them with a painful torment. And they will not find for themselves besides Allah any protector or helper. |
| Saheeh: | And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allah any protector or helper. |
| Urdu: | پھر جو لوگ ایمان لائے ہوں گے اور اچھے کام کیے ہوں گے انہیں تو ان کا پورا ثواب دے گا اور انہیں اپنے فضل سے زیادہ دے گا اور جن لوگوں نے انکار کیا اورتکبر کیا انہیں درد دینے والا عذاب دے گا اور وہ الله کے سوا اپنے واسطے کوئی دوست اور مددگار نہیں پائیں گے |
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| 174. | يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا |
| Yusuf Ali: | O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest. |
| Shakir: | O people! surely there has come to you manifest proof from your Lord and We have sent to you clear light. |
| Pickthall: | O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light; |
| Mohsin Khan: | O mankind! Verily, there has come to you a convincing proof (Prophet Muhammad صلى الله عليه وسلم) from your Lord; and We sent down to you a manifest light (this Qur'an). |
| Saheeh: | O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light. |
| Urdu: | اے لوگو! تمہارے پاس تمہارے پروردگار کی طرف سے ایک دلیل آ چکی ہے اور ہم نےتمہاری طرف ایک ظاہر روشنی اتاری ہے |
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| 175. | فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا |
| Yusuf Ali: | Then those who believe in Allah, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way. |
| Shakir: | Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path. |
| Pickthall: | As for those who believe in Allah, and hold fast unto Him, them He will cause to enter into His mercy and grace, and will guide them unto Him by a straight road. |
| Mohsin Khan: | So, as for those who believed in Allah and held fast to Him, He will admit them to His Mercy and Grace (i.e. Paradise), and guide them to Himself by the Straight Path. |
| Saheeh: | So those who believe in Allah and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path. |
| Urdu: | سو جو لوگ الله پر ایمان لائے اور انھوں نے الله کومظبوط پکڑا انہیں الله اپنی رحمت اور اپنے فضل میں داخل کرے گا اور اپنے تک ان کو سیدھا راستہ دکھائے گا |
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| 176. | يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوا إِخْوَةً رِّجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ |
| Yusuf Ali: | They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things. |
| Shakir: | They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things. |
| Pickthall: | They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things. |
| Mohsin Khan: | They ask you for a legal verdict. Say: "Allah directs (thus) about Al-Kalalah (those who leave neither descendants nor ascendants as heirs). If it is a man that dies leaving a sister, but no child, she shall have half the inheritance. If (such a deceased was) a woman, who left no child, her brother takes her inheritance. If there are two sisters, they shall have two-thirds of the inheritance; if there are brothers and sisters, the male will have twice the share of the female. (Thus) does Allah make clear to you (His Law) lest you go astray. And Allah is the All-Knower of everything." |
| Saheeh: | They request from you a [legal] ruling. Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things. |
| Urdu: | تجھ سے حکم دریافت کرتے ہیں کہہ دو الله تمہیں کلالہ کے بارے میں حکم دیتا ہے اگر کوئی شخص مر جائے جس کی اولاد نہ ہو اور اس کی ایک بہن ہو تو اسے اس کے تمام ترکہ کانصف ملے گا اور وہ شخص اس بہن کا وارث ہو گا اگر اس کی کوئی اولاد نہ ہو اور اگر دو بہنیں ہوں تو انہیں کل ترکہ میں سے دو تہائی ملے گا اور اگر چند وارث بھائی بہن ہوں مرد اور عورت تو ایک مرد کو دو عورتوں کے حصہ کے برابر ملے گا الله تم سے اس لیے بیان کرتا ہے کہ تم گمراہ نہ ہو جاؤ اور الله ہر چیز کو جاننے والا ہے |
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