Page 1. soundofheaven.info Page 2. soundofheaven.info Page 3. soundofheaven.info Page 4. soundofheaven.info Urdu translation of surah Yasin of the Holy Quran. Chapter (PDF Available) · January with 48, Reads. Chapter: Chapter. Cite this. Quran Surah 67 ﴾الملك﴿ Al-Mulk Urdu Translation (Tarjuma) | Word to Word (لفظی معنی) | PDF. ⦿ VIEW ALL CHAPTERS.
|Language:||English, Spanish, French|
|Genre:||Business & Career|
|ePub File Size:||25.48 MB|
|PDF File Size:||17.79 MB|
|Distribution:||Free* [*Regsitration Required]|
Surah Mulk With Urdu Translation - Free download as PDF File .pdf), Text File . txt) or read online for free. Surah Mulk With Urdu Translation. Here you find the Arabic Text with translation of Surah Al-Mulk in Urdu and English taken from Kanzul Iman. It was revealed in Mecca, it is thirty passages long, consisting of three hundred and thirty words and one thousand three hundred letters. (Tafsir Al-Khateeb.
As for the date of its occurrence only an ignorant person could raise such a question about it, for even if it is told, it does not make any difference. Al-Infitar Ad-Dahr In fact, there cannot be any basis for this doubt, for in the very beginning of this Surah Al-hulk, it has been stated: An-Nazi'at Al-Anbiyaa
He, Who has created death and life that He might test you, as to whose work, is excellent among you. And Heis the Esteemed one the Forgiving. Who made seven heavens one upon the other. What difference do you see in the making of the MostAffectionate?
Then look again carefully, do you see any crack? Then look again and again, the sight will return back to you defeated and fatigued. And undoubtedly, We adorned the lower heaven with lamps, and made them things to beat devils, andprepared for them the torment of blazing fire. And for those who disbelieved in their Lord, there is the torment of Hell. And what an evil end it is?
When they shall be thrown in it, they will hear the braying as it boils up.
It seems that it will almost burst with severe fury. Whenever any group shall be thrown in it, its keepers willask them, 'Did no warner come to you'? They will say, 'why not, yes indeed, the warner came to us, but we belied him and said, 'Allah has sent downnothing; you are not, but in great error".
And they will say, 'if we had heard or reflected, we would not have been among the fellows of the Hell. Now they confessed their sins, then Curse be the fellows of the Hell. Undoubtedly, those who fear their Lord unseen, for them is forgiveness and great reward. And whether you keep your discourse secret or disclose, He knows full well the thoughts of your breasts. Will not He Who has created know? And it is He Knowing every subtle, the Aware. It is He Who has made the earth submissive to you, therefore traverse through its tracks and eats of Hisprovision.
And to Him is the rising up. Have you become fearless of Him whose Kingdom is in the heaven, that He may bury you in the earth,henceforth it remains shaking? Or have you become fearless of Him whoso Kingdom is in the heaven that He may send against you stoning.
Now you will know, how was My warning? And undoubtedly, those before them belied, then how was My rejection. And have they not seen birds above them, spreading out their wings and closing them? None withholds themsave the Most Affectionate Allah. Undoubtedly, He sees all things. Or which is your army that shall help you against the Most Affectionate Allah?
The infidels are not but indelusion. Or who is he, who may provide you, if He withholds His provision?
Nay, but they have become shameless incontumacy and dis-dain. Is he who walks prone on his face better guided than he who walks upright on a straight path? Say you, 'it is He Who produced you, and made for you ears and eyes and hearts'. How little you accept thetruth? Say you, 'it is He Who has spread you in the earth, and towards Him you shall be raised. And they say, 'when this promise will come to pass. Say you, 'the Knowledge of it is with Allah, and I am only a clear warner'.
Then when they will see it near at hand, the faces of the infidels will be vexed, and it will be said to them, 'thisis what you used to ask for'. Say you, 'look to it, if Allah destroys me and those with me or has mercy on us, then who will protect theinfidels from the painful torment'?
Say you, 'He is the Most Affectionate, we believed in Him and relied upon Him, then now you will know, who isin manifest error'.
Say you, 'look to it, if your water in the morning go deep in the earth, then who would bring you water runningbefore your eyes? The Opening 2. Al-Baqara 3. Al-i'Imran 4. An-Nisaa 5. Al-Maidah 6. Al-An'am 7. Al-A'raf 8. Al-Anfal 9. At-Tauba Yunus Hud Yusuf Ar-Ra'd Ibrahim Al-Hijr An-Nahl Israel Al-Kahf Maryam Ta-ha Al-Anbiyaa Al-Hajj Al-Muminun An-Nur Al-Furqan Ash-Shu'araa An-Naml Al-Qasas Al-Ankabut Ar-Rum Luqman As-Sajda Al-Ahzab Saba Fatir Ya-Sin Then, it will be said to you "This is the very thing you were calling to be hastened.
They cursed the Holy Prophet and prayed for his and the believers destruction. To this it has been said: You should look after yourselves and consider who would save you if you were overtaken by the scourge of God? You regard those who believe in God and put their trust in Him as the misguided. A time will come when it will become evident as to who was misguided in actual truth.
In conclusion, the people have been asked this question and left to ponder over it "If the water which has come out from the earth at some place in the desert or hill country of Arabia and upon which depends your whole life activity, should sink and vanish underground, who beside Allah can restore to you this life giving water?
Barkat comprehends the meanings of exaltation and greatness, abundance and plentifulness, permanence and multiplicity of virtues and excellences. When the superlative tabaraka is formed from it, it gives the meaning that Allah is infinitely noble and great; He is superior to everything beside Himself in His essence and attributes and works; His beneficence is infinite, and His excellences are permanent and everlasting.
For further explanation, see E. Inevitably it would imply sovereignty over everything that exists in the Universe. Allusion has been made in this brief sentence to a number of truths: So, the Divine words mean: The verse means to say that the whole universe is so closely well-knit and everything in it, from a particle on the earth to the huge galaxies, so well connected and coherent that the continuity of the system of the universe seems to break nowhere, however hard one may try to probe and investigate.
It means: Even if they try to ascend heavenward these meteorites drive them away. This thing has been mentioned here because the Arabs believed about the soothsayers, and this also was the claim made by the soothsayers themselves, that the Satans were under their control, or that they had a close contact with them, and through them they received news of the unseen, and thus, could foretell the destinies of the people. That is why at several places in the Qur'an, it has been stated that there is absolutely no possibility of the Satans' ascending to the heavens and bringing news of the unseen.
For explanation, see E. As for the truth about meteorites, man's information in this regard is still without a scientific basis. However, the theory which seems best to account for all the facts known today and the information gathered from the examination of the meteorites fallen on the earth, is that meteorites originate from the disintegration of one or more planets and wander in space and sometimes fall to the earth under its gravitational pull. See Encyclopedia Britannica, vol.
XV, under "Meteorites". For the explanation of the meaning of disbelieving in the Lord Rabb , see E. N of AI-Baqarah, E. The sentence may also mean that it could be the sound of Hell itself, as well as that it would be the sound coming from Hell, where the people already flung into it would be screaming and crying.
This second meaning is supported by Surah Hud: They would try to make them confess that Allah had not kept them uninformed and unwarned: He had sent the Prophets to them; He had informed them of the truth and of the Right Way; He had warned them that if they followed a way other than the Right Way, it would lead them to Hell, in which they had been cast.
But they had not listened to the Prophets. Hence, they rightly deserved the punishment which was being meted out to them at that time. This thing has been pointed out over and over again in the Qur'an that the test for which Allah has sent man in the world is not being conducted by keeping man absolutely unaware and uninformed of the requirements of the test only to see whether he found the right way by himself or not; but Allah has made the most appropriate arrangements that could possibly be trade of guiding him to the Right Way, and it is that He has raised the Prophets and sent down the Books.
Now the test of man lies in this whether he accepts the Prophets and the Books brought by them and adopts the straight way, or turns away from them to follow his own desires, whites and speculations. Thus, the Prophethood, in fact, is Allah's argument which He has established against man and on its acceptance or rejection depends his whole future life. No one, after the appointment of the Prophets, can present the excuse that he remained unaware of the Truth, or that he has been caught and put to the hard test unawares, or that he is being punished while he was innocent.
This theme has been presented in countless different ways in the Qur'an; for instance, see Al-Baqarah: To ponder over it in an attempt to understand the truth is secondary. Without the Prophet's guidance man cannot by himself reach the Truth directly by using his intellect and common sense. It means that the real sin because of which they became worthy of Hell was to belie the Messengers and refuse to obey them; all other sins are its consequences.
A person's refraining from an evil because it is an evil in his personal opinion, or because the world regards it as an evil, or because its commission is likely to bring loss in the world, or because it may entail a punishment by a worldly power, is a very flimsy basis for morality. A man's personal opinion may be wrong, he may regard a good thing as bad and a bad thing as good because of some philosophy of his own.
In the first place, the worldly standards of good and evil have never been the same: No universal and eternal standard in the moral philosophies is found today, nor has it ever been found before.
The fear of worldly loss also does not provide a firm foundation for morality. The person who avoids an evil because he fears the loss that may result from it for himself, cannot keep himself from committing it when there is no fear of incurring such a loss. Likewise, the danger of the punishment by a worldly power also is not something which can turn a person into a gentleman. Everybody knows that no worldly power is knower of both the seen and the unseen.
Many crimes can be committed unseen and unobserved. Then, there are many possible devices by which one can escape the punishment of every worldly power; and the Laws made by a worldly power also do not cover all evils. Most evils are such as do not come within the purview of the mundane laws, whereas they are even worse than the evils which they regard as punishable. That is why, the Religion of Truth has raised the edifice of morality on the basis that one should refrain from an evil in fear of the unseen God Who sees man under all conditions, from Whose grasp man cannot escape in any way, Who has given man an all-pervading, universal and everlasting criterion of good and evil.
To forsake evil and adopt good only out of fear of Him is the real good which is commendable in religion. Apart from this, if a man refrains from committing evil for. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
This is the argument for what has been said in the preceding sentence.
That is, how is it possible that the Creator should be unaware of His creation?