Surah shura Ayat 23 Hindi translation

Surah shura Ayat 23 meaning in Hindi

उसी की शुभ सूचना अल्लाह अपने बन्दों को देता है जो ईमान लाए और उन्होंने अच्छे कर्म किए। कहो, "मैं इसका तुमसे कोई पारिश्रमिक नहीं माँगता, बस निकटता का प्रेम-भाव चाहता हूँ, जो कोई नेकी कमाएगा हम उसके लिए उसमें अच्छाई की अभिवृद्धि करेंगे। निश्चय ही अल्लाह अत्यन्त क्षमाशील, गुणग्राहक है।"

Quran Urdu translation

یہی وہ (انعام ہے) جس کی خدا اپنے ان بندوں کو جو ایمان لاتے اور عمل نیک کرتے ہیں بشارت دیتا ہے۔ کہہ دو کہ میں اس کا تم سے صلہ نہیں مانگتا مگر (تم کو) قرابت کی محبت (تو چاہیئے) اور جو کوئی نیکی کرے گا ہم اس کے لئے اس میں ثواب بڑھائیں گے۔ بےشک خدا بخشنے والا قدردان ہے

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(42:23) That is the Bounty of which Allah gives tidings to His servants who have faith and do good deeds. Tell them, (O Prophet): 'I do not ask you for any recompense for my work *40 except love towards kinsfolk.' *41 Whoever does a good deed, We shall increase its merit for him. Surely Allah is Most Forgiving, Most Appreciative. *42

It is that of which Allah gives good tidings to His servants meaning

*40) "This work": Every effort that the Holy prophet was making to save the people from Allah's punishment and to enable them to become worthy of the promise of Paradise.
*41) The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard tar the kinship that there is between me and you. You should have accepted my invitation. but if you do not accept it, you should not be so hard-hearted as to Become my bitterest enemies in the entire land of Arabia. " This is the interpretation given by Hadrat 'Abdullah bin 'Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. 'Ikrimah, Qatadah, Suddi, Abu Malik, 'Abdur Rehman bin Zaid bin Aslam, Dahhak. 'Ata bin Dinar and the other major commentators.
The other section takes qurba in the meaning of nearness and interprets the verse to mean: "I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is; you should be reformed. That is my only reward. " This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this: so much so that in a tradition by Tabarani this saying has also been attributed to Ibn 'Abbas. In the Qur'an itself, at another place, this same subject has been treated, thus: "Tell them: I do not seek of you any reward for this work: I only ask of the one who will. to adopt the way of his Lord.' (AI-Furqan: 57).
The third goup takes qurba in the meaning of the kindred, and interprets the verse to mean this: "I do not seek from you any other reward than this that you should love my near and dear ones." Then, some of the commentators of this group interpret 'the kindred" to mean alt the children of 'Abdul Muttalib, and some others restrict it to Hadrat 'AIi and Fatimah and their children. This commentary has been reported from Said bin Jubair and 'Amr bin Shu'aib, and in some traditions it has been attributed to Ibn 'Abbas and Hadrat 'AIi bin Husain (Zam al-'Abedin), but this interpretation cannot be accepted for several reasons. Firstly. when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known. Second, "the kindred" of the Holy Prophet we re not only the children of 'Abdul Muttalib but he had his kindred among aII the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In aII these clans he had his best supporters as well as his staunch enemies 'Third, and this is the most important paint, in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. No person of fine taste could imagine that AIlah would have taught His Prophet such a mean thing, and the Prophet would havc uttered the same before the Quraish. In the stones that havc been narrated of the Prophets in the Qur'an, we find that a Prophet after a Prophet stands up before his people sad says: "I do not ask of you any reward: my reward is with Allah, Lord of the worlds." (Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145, 164, l80). In Surah Ya Sin the criterion given of a Prophet's truthfulness is that he gives his invitation without any selfish motive. (v. 21). In the Qur'an the Holy Prophet himself has been made to say again and again words to the effect: "I demand no reward from you for this message. " (AIAn'am: 90, Yusuf: 104, Al-Mu'minun: 72, Al-Furqan: 57, Saba: 47, Suad: 86, At-Tur; 40, AI Qalam: 46). After this, what could be the occasion for the Holy Prophet to tell the people that in return for his service of inviting them to Allah, they should lout his relatives. Then it seems all the more irrelevant when we ste that the addressees here are the disbelievers and not the believers. The whole discourse, from the beginning w the end, is directed to them. Therefore, there could be no question in this regard of asking the opponents for any reward, for a reward is asked of those who show some appreciation for the services that a person has rendered for them. The disbelievers were not at all appreciative of the Holy Prophet's services: on the contrary, they regarded them as a crime and had turned bitterly hostile to him.
*42) That is, "Contrary to the culprits who commit disobedience knowingly, Allah's affair with the servants who strive to do good, is like this: (1) He makes them even more righteous than they could be solely by their own efforts; (2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good; and (3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it. "