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Tafsir al-Jalalayn

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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يسٓ

Yaa-Seeen

Ya, Seen.

یٰسٓ

Tafsir al-Jalalayn

Yā sīn God knows best what He means by these letters.

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وَٱلْقُرْءَانِ ٱلْحَكِيمِ

Wal-Qur-aanil-Hakeem

By the wise Qur'an.

قسم ہے قرآن کی جو حکمت سے بھرا ہوا ہے

Tafsir al-Jalalayn

By the Definitive Qur’ān made definitive by its marvellous arrangement and unique meanings

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إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ

Innaka laminal mursaleen

Indeed you, [O Muhammad], are from among the messengers,

اے محمدﷺ) بےشک تم پیغمبروں میں سے ہو

Tafsir al-Jalalayn

you O Muhammad (s) are indeed of those sent by God

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عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

'Alaa Siraatim Mustaqeem

On a straight path.

سیدھے رستے پر

Tafsir al-Jalalayn

on a ‘alā is semantically connected to the preceding statement straight path that is you follow the way of the prophets before you enjoining the affirmation of God’s Oneness and guidance the emphasis expressed by the oath in ‘by the definitive Qur’ān’ and the remainder of the statement is a response to the disbelievers’ saying to him ‘You have not been sent by God!’ Q. 1343.

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تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ

Tanzeelal 'Azeezir Raheem

[This is] a revelation of the Exalted in Might, the Merciful,

یہ خدائے) غالب (اور) مہربان نے نازل کیا ہے

Tafsir al-Jalalayn

A revelation from the Mighty in His kingdom the Merciful to His creatures tanzīla’l-‘azīzi’l-rahīm is the predicate of an implicit subject namely al-qur’ān

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لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَٰفِلُونَ

Litunzira qawmam maaa unzira aabaaa'uhum fahum ghaafiloon

That you may warn a people whose forefathers were not warned, so they are unaware.

تاکہ تم ان لوگوں کو جن کے باپ دادا کو متنبہ نہیں کیا گیا تھا متنبہ کردو وہ غفلت میں پڑے ہوئے ہیں

Tafsir al-Jalalayn

that you may warn therewith a people qawman connected to tanzīla ‘a revelation’ whose fathers were not warned in the period of the interval al-fatra so they this people are oblivious to faith and right guidance.

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لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰٓ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ

Laqad haqqal qawlu 'alaaa aksarihim fahum laa yu'minoon

Already the word has come into effect upon most of them, so they do not believe.

ان میں سے اکثر پر (خدا کی) بات پوری ہوچکی ہے سو وہ ایمان نہیں لائیں گے

Tafsir al-Jalalayn

The word for chastisement has already proved true it has become due for most of them for they in other words most of them will not believe.

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إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ

Innaa ja'alnaa feee a'naaqihim aghlaalan fahiya ilal azqaani fahum muqmahoon

Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft.

ہم نے ان کی گردنوں میں طوق ڈال رکھے ہیں اور وہ ٹھوڑیوں تک (پھنسے ہوئے ہیں) تو ان کے سر اُلل رہے ہیں

Tafsir al-Jalalayn

Indeed We have put fetters around their necks to bind to them their hands because ghull is a fetter that shackles the hands to the neck such that they the hands are bound up to the chins adhqān is the plural of dhaqan which is where the two sides of the beard meet so that their heads are upturned they are unable to lower them this statement is figurative and is meant to indicate their inability to yield to faith or to lower their heads to it.

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وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَٰهُمْ فَهُمْ لَا يُبْصِرُونَ

Wa ja'alnaa mim baini aydeehim saddanw-wa min khalfihim saddan fa aghshai naahum fahum laa yubsiroon

And We have put before them a barrier and behind them a barrier and covered them, so they do not see.

اور ہم نے ان کے آگے بھی دیوار بنا دی اور ان کے پیچھے بھی۔ پھر ان پر پردہ ڈال دیا تو یہ دیکھ نہیں سکتے

Tafsir al-Jalalayn

And We have set before them a barrier read saddan or suddan in both instances and behind them a barrier; so We have covered them so they do not see — this is also figurative depicting the way in which the paths of faith are closed to them.

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وَسَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Wa sawaaa'un 'alaihim 'a-anzartahum am lam tunzirhum laa yu'minoon

And it is all the same for them whether you warn them or do not warn them - they will not believe.

اور تم ان کو نصیحت کرو یا نہ کرو ان کے لئے برابر ہے وہ ایمان نہیں لانے کے

Tafsir al-Jalalayn

And it is the same to them whether you warn them read a-andhartuhum pronouncing both hamzas; or by substituting an alif for the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one or without the insertion or do not warn them they will not believe.

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إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

Innamaa tunziru manit taba 'az-Zikra wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem

You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward.

تم تو صرف اس شخص کو نصیحت کرسکتے ہو جو نصیحت کی پیروی کرے اور خدا سے غائبانہ ڈرے سو اس کو مغفرت اور بڑے ثواب کی بشارت سنا دو

Tafsir al-Jalalayn

You can only warn in other words your warning will only benefit him who follows the Remembrance the Qur’ān and fears the Compassionate One in secret who fears Him despite not having seen Him; so give him the good tidings of forgiveness and a noble reward namely Paradise.

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إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ فِىٓ إِمَامٍ مُّبِينٍ

Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai'in ahsainaahu feee Imaamim Mubeen

Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register.

بےشک ہم مردوں کو زندہ کریں گے اور جو کچھ وہ آگے بھیج چکے اور (جو) ان کے نشان پیچھے رہ گئے ہم ان کو قلمبند کرلیتے ہیں۔ اور ہر چیز کو ہم نے کتاب روشن (یعنی لوح محفوظ) میں لکھ رکھا ہے۔

Tafsir al-Jalalayn

Truly it is We Who bring the dead to life for the resurrection and record in the Preserved Tablet what they have sent ahead during their lives of good or evil that they may be requited for it and their vestiges what conduct was followed after them as good practice. And everything kulla shay’in is in the accusative because of the verb that governs it and is the following We have numbered We have recorded precisely in a clear register a clear Book namely the Preserved Tablet.

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وَٱضْرِبْ لَهُم مَّثَلًا أَصْحَٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ

Wadrib lahum masalan Ashaabal Qaryatih; iz jaaa'ahal mursaloon

And present to them an example: the people of the city, when the messengers came to it -

اور ان سے گاؤں والوں کا قصہ بیان کرو جب ان کے پاس پیغمبر آئے

Tafsir al-Jalalayn

And strike for them as a similitude mathalan is the first direct object the inhabitants ashāba is the second direct object of the town of Antioch Antākya when the messengers namely Jesus’s disciples came to it idh jā’ahā’l-mursalūna is an inclusive substitution for ashāba’l-qaryati ‘the inhabitants of the town’.

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إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم مُّرْسَلُونَ

Iz arsalnaaa ilaihimusnaini fakazzaboohumaa fa'azzaznaa bisaalisin faqaalooo innaaa ilaikum mursaloon

When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you."

(یعنی) جب ہم نے ان کی طرف دو (پیغمبر) بھیجے تو انہوں نے ان کو جھٹلایا۔ پھر ہم نے تیسرے سے تقویت دی تو انہوں نے کہا کہ ہم تمہاری طرف پیغمبر ہو کر آئے ہیں

Tafsir al-Jalalayn

When We sent to them two men and they denied them both from idh arsalnā ilayhim ithnayni fa-kadhdhabūhumā to the end is a substitution for the previous idh ‘when’ so We reinforced them read fa-‘azaznā or fa-‘azzaznā in other words We reinforced the two men with a third and they said ‘We have indeed been sent to you by God’.

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قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ

Qaaloo maaa antum illaa basharum mislunaa wa maaa anzalar Rahmaanu min shai'in in antum illaa takziboon

They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies."

وہ بولے کہ تم (اور کچھ) نہیں مگر ہماری طرح کے آدمی (ہو) اور خدا نے کوئی چیز نازل نہیں کی تم محض جھوٹ بولتے ہو

Tafsir al-Jalalayn

They said ‘You are nothing but humans like us and the Compassionate One has revealed nothing. You are only lying!’

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قَالُوا۟ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ

Qaaloo Rabbunaa ya'lamu innaaa ilaikum lamursaloon

They said, "Our Lord knows that we are messengers to you,

انہوں نے کہا کہ ہمارا پروردگار جانتا ہے کہ ہم تمہاری طرف (پیغام دے کر) بھیجے گئے ہیں

Tafsir al-Jalalayn

They said ‘Our Lord knows qālū rabbunā ya‘lamu functions like an oath. Emphasis is intensified by this oath and also by the addition of the lām to what was before simply mursalūna ‘we have been sent’ to counter their intensified denial that we have indeed been sent to you by Him!

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وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ

Wa maa 'alainaaa illal balaaghul mubeen

And we are not responsible except for clear notification."

اور ہمارے ذمے تو صاف صاف پہنچا دینا ہے اور بس

Tafsir al-Jalalayn

And our duty is only to communicate in clear terms’ to deliver the Message clearly and manifestly with plain proofs such as the curing of the blind the leper and the diseased and the bringing of the dead back to life.

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قَالُوٓا۟ إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُوا۟ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ

Qaaloo innaa tataiyarnaa bikum la'il-lam tantahoo lanar jumannakum wa la-yamassan nakum minnaa 'azaabun aleem

They said, "Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment."

وہ بولے کہ ہم تم کو نامبارک سمجھتے ہیں۔ اگر تم باز نہ آؤ گے تو ہم تمہیں سنگسار کردیں گے اور تم کو ہم سے دکھ دینے والا عذاب پہنچے گا

Tafsir al-Jalalayn

They said ‘We augur ill of you for we have been deprived of rain because of you. If la-in the lām is for oaths you do not desist we will surely stone you and there shall befall you at our hands a painful chastisement’.

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قَالُوا۟ طَٰٓئِرُكُم مَّعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

Qaaloo taaa'irukum ma'akum; a'in zukkirtum; bal antum qawmum musrifoon

They said, "Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people."

انہوں نے کہا کہ تمہاری نحوست تمہارے ساتھ ہے۔ کیا اس لئے کہ تم کو نصیحت کی گئی۔ بلکہ تم ایسے لوگ ہو جو حد سے تجاوز کر گئے ہو

Tafsir al-Jalalayn

They said ‘May your augury of ill be with you! as punishment for your disbelief. What! Even if a-in the interrogative hamza has been added to the conditional in ‘if’ the hamza may be pronounced or elided but in both cases add an alif between it and the other one it be that you are being reminded? even if you are being admonished and made to fear God’s chastisement? the response to the conditional has been omitted that is to say ‘do you augur ill and disbelieve even if it be that you are being admonished?’ and this response constitutes the object of the interrogative which is meant rhetorically as a rebuke. Nay but you are a profligate people!’ who transgressing the bounds set by God with your practice of idolatry.

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وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ

Wa jaaa'a min aqsal madeenati rajuluny yas'aa qaala yaa qawmit tabi'ul mursaleen

And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers.

اور شہر کے پرلے کنارے سے ایک آدمی دوڑتا ہوا آیا کہنے لگا کہ اے میری قوم پیغمبروں کے پیچھے چلو

Tafsir al-Jalalayn

And there came a man from the furthest part of the city — this was Habīb the carpenter who had believed in these messengers and whose house lay at the far end of the city — hastening with a hurried pace after he had heard that the people had denied the messengers. He said ‘O my people follow the messengers!

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ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ

Ittabi'oo mal-laa yas'alukum ajranw-wa hum muhtadoon

Follow those who do not ask of you [any] payment, and they are [rightly] guided.

ایسوں کے جو تم سے صلہ نہیں مانگتے اور وہ سیدھے رستے پر ہیں

Tafsir al-Jalalayn

Follow ittabi‘ū this reiterates the preceding ittabi‘ū them who do not ask you for any reward in return for delivering to you the message and who are rightly guided. And so he was asked ‘Do you follow their religion?’ So he replied

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وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ

Wa maa liya laaa a'budul lazee fataranee wa ilaihi turja'oon

And why should I not worship He who created me and to whom you will be returned?

اور مجھے کیا ہے میں اس کی پرستش نہ کروں جس نے مجھے پیدا کیا اور اسی کی طرف تم کو لوٹ کر جانا ہے

Tafsir al-Jalalayn

And why should I not worship Him Who originated me Him Who created me — in other words there is nothing to prevent me from worshipping Him when the necessitating factors for this exist and the same applies to you — and to Whom you shall be returned? after death whereupon He will requite you for your disbelief.

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ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ

'A-attakhizu min dooniheee aalihatan iny-yuridnir Rahmaanu bidurril-laa tughni 'annee shafaa 'atuhum shai 'anw-wa laa yunqizoon

Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?

کیا میں ان کو چھوڑ کر اوروں کو معبود بناؤں؟ اگر خدا میرے حق میں نقصان کرنا چاہے تو ان کی سفارش مجھے کچھ بھی فائدہ نہ دے سکے اور نہ وہ مجھ کو چھڑا ہی سکیں

Tafsir al-Jalalayn

Shall I take a-attakhidu regarding the two hamzas here the same applies as mentioned with regard to a-andhartuhum above; this is an interrogative meant as a denial besides Him in other words other than Him other gods idols whose intercession that intercession of theirs which you assert if the Compassionate One should wish me any harm will not avail me in any way nor will they be able to save me? wa-lā yunqidhūn is an adjectival qualification of ālihatan ‘gods’.

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إِنِّىٓ إِذًا لَّفِى ضَلَٰلٍ مُّبِينٍ

Inneee izal-lafee dalaa-lim-mubeen

Indeed, I would then be in manifest error.

تب تو میں صریح گمراہی میں مبتلا ہوگیا

Tafsir al-Jalalayn

Truly then in other words in the case of me worshipping gods other than God I would be in manifest error.

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إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ

Inneee aamantu bi Rabbikum fasma'oon

Indeed, I have believed in your Lord, so listen to me."

میں تمہارے پروردگار پر ایمان لایا ہوں سو میری بات سن رکھو

Tafsir al-Jalalayn

Lo! I believe in your Lord. So listen to me!’ in other words hear what I have to say; but they stoned him and he died.

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قِيلَ ٱدْخُلِ ٱلْجَنَّةَ قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ

Qeelad khulil Jannnah; qaala yaa laita qawmee ya'lamoon

It was said, "Enter Paradise." He said, "I wish my people could know

حکم ہوا کہ بہشت میں داخل ہوجا۔ بولا کاش! میری قوم کو خبر ہو

Tafsir al-Jalalayn

It was said to him upon his death ‘Enter Paradise!’ — but it is also said that he entered it while he was still alive. He said ‘O yā is for calling attention to something would that my people knew

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بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ

Bimaa ghafara lee Rabbee wa ja'alanee minal mukrameen

Of how my Lord has forgiven me and placed me among the honored."

کہ خدا نے مجھے بخش دیا اور عزت والوں میں کیا

Tafsir al-Jalalayn

with what munificence my Lord has forgiven me would that they knew of His great forgiveness and made me of the honoured ones!’

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وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ

Wa maaa anzalnaa 'alaa qawmihee mim ba'dihee min jundim minas-samaaa'i wa maa kunnaa munzileen

And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so.

اور ہم نے اس کے بعد اس کی قوم پر کوئی لشکر نہیں اُتارا اور نہ ہم اُتارنے والے تھے ہی

Tafsir al-Jalalayn

And We did not send mā here is for negation down on his people namely Habīb’s after him after his death any host from the heaven that is any angels to destroy them nor do We ever send down any angels to destroy anyone.

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إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ

In kaanat illaa saihatanw waahidatan fa-izaa hum khaamidoon

It was not but one shout, and immediately they were extinguished.

وہ تو صرف ایک چنگھاڑ تھی (آتشین) سو وہ (اس سے) ناگہاں بجھ کر رہ گئے

Tafsir al-Jalalayn

It their punishment was but one Cry — Gabriel gave a cry to them — and lo! they were extinguished silent dead.

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يَٰحَسْرَةً عَلَى ٱلْعِبَادِ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

Yaa hasratan 'alal 'ibaad; maa yaateehim mir Rasoolin illaa kaanoo bihee yastahzi 'oon

How regretful for the servants. There did not come to them any messenger except that they used to ridicule him.

بندوں پر افسوس ہے کہ ان کے پاس کوئی پیغمبر نہیں آتا مگر اس سے تمسخر کرتے ہیں

Tafsir al-Jalalayn

Ah the anguish for servants such as these and their like from among those who denied the messengers and were destroyed this word hasra denotes ‘extreme agony’; the vocative here is being used metaphorically in other words ‘It is time for you O anguish so come now!’. Never did a messenger come to them but that they mocked him this statement is given as an explanation of the cause thereof of the ‘agony’ since it the statement entails their mockery which itself results in their being destroyed and which in turn is the cause of the ‘anguish’.

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أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ

Alam yaraw kam ahlak naa qablahum minal qurooni annahum ilaihim laa yarji'oon

Have they not considered how many generations We destroyed before them - that they to them will not return?

کیا انہوں نے نہیں دیکھا کہ ہم نے ان سے پہلے بہت سے لوگوں کو ہلاک کردیا تھا اب وہ ان کی طرف لوٹ کر نہیں آئیں گے

Tafsir al-Jalalayn

Have they — that is those inhabitants of Mecca who said to the Prophet ‘You have not been sent by God!’ Q. 1343 — not seen not come to know the interrogative is meant rhetorically as an affirmative how many kam here is predicative as opposed to interrogative in other words it is to be understood as kathīran ‘many’; it is operated by the statement that comes next below and it comments on the operative clause for the statement that preceded it; the meaning then is as follows indeed many generations communities We have destroyed before them how that they the ones destroyed never return? to those deniers who are now alive? So will they not learn from their example? from annahum ‘how that they’ to the end of the verse is a substitution for the preceding clause kam ahlaknā qablahum mina’l-qurūni bearing in mind the aforementioned general meaning.

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وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

Wa in kullul lammaa jamee'ul-ladainaa muhdaroon

And indeed, all of them will yet be brought present before Us.

اور سب کے سب ہمارے روبرو حاضر کيے جائیں گے

Tafsir al-Jalalayn

And indeed in is either for negation or is in its softened form every one of them that is every single creature kullun is the subject will be gathered jamī‘un is the predicate of the subject before Us at the Scene following their resurrection arraigned muhdarūna is a second predicate for the Reckoning read lammā with the sense of illā or lamā with the lām functioning as a separator and the mā being extra.

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وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ

Wa Aayatul lahumul ardul maitatu ahyainaahaa wa akhrajnaa minhaa habban faminhu yaakuloon

And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat.

اور ایک نشانی ان کے لئے زمین مردہ ہے کہ ہم نے اس کو زندہ کیا اور اس میں سے اناج اُگایا۔ پھر یہ اس میں سے کھاتے ہیں

Tafsir al-Jalalayn

And a sign for them of the truth of resurrection wa-āyatun lahum is a preceding predicate is the dead earth read maytatu or mayyitatu which We revive with water ahyaynāhā is the subject and out of which We bring forth grain such as wheat so that they eat thereof;

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وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ

Wa ja'alnaa feehaa jannaatim min nakheelinw wa a'naabinw wa fajjarnaa feeha minal 'uyoon

And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs -

اور اس میں کھجوروں اور انگوروں کے باغ پیدا کیے اور اس میں چشمے جاری کردیئے

Tafsir al-Jalalayn

and We have placed therein gardens orchards of date-palms and vines and We have caused a number of springs to gush forth therein

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لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ

Liyaakuloo min samarihee wa maa 'amilat-hu aideehim; afalaa yashkuroon

That they may eat of His fruit. And their hands have not produced it, so will they not be grateful?

تاکہ یہ ان کے پھل کھائیں اور ان کے ہاتھوں نے تو ان کو نہیں بنایا تو پھر یہ شکر کیوں نہیں کرتے؟

Tafsir al-Jalalayn

that they might eat of its fruits read thamarihi or thumurihi in other words of the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it namely they did not cultivate the fruits. Will they not then give thanks? for His favours to them exalted be He?

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سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ

Subhaanal lazee khalaqal azwaaja kullahaa mimmaa tumbitul ardu wa min anfusihim wa mimmaa laa ya'lamoon

Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.

وہ خدا پاک ہے جس نے زمین کی نباتات کے اور خود ان کے اور جن چیزوں کی ان کو خبر نہیں سب کے جوڑے بنائے

Tafsir al-Jalalayn

Glory be to Him Who created all the pairs the specimens of what the earth produces of seeds and other things and of themselves of males and females and of what they do not know of marvellous and strange creatures.

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وَءَايَةٌ لَّهُمُ ٱلَّيْلُ نَسْلَخُ مِنْهُ ٱلنَّهَارَ فَإِذَا هُم مُّظْلِمُونَ

Wa Aayatul lahumul lailu naslakhu minhun nahaara fa-izaa hum muzlimoon

And a sign for them is the night. We remove from it [the light of] day, so they are [left] in darkness.

اور ایک نشانی ان کے لئے رات ہے کہ اس میں سے ہم دن کو کھینچ لیتے ہیں تو اس وقت ان پر اندھیرا چھا جاتا ہے

Tafsir al-Jalalayn

And a sign for them of the tremendous power of God is the night from which We strip We separate the day and behold they find themselves in darkness passing into the darkness of the night.

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وَٱلشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

Wash-shamsu tajree limustaqarril lahaa; zaalika taqdeerul 'Azeezil Aleem

And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing.

اور سورج اپنے مقرر رستے پر چلتا رہتا ہے۔ یہ (خدائے) غالب اور دانا کا (مقرر کیا ہوا) اندازہ ہے

Tafsir al-Jalalayn

And the sun which runs from wa’l-shamsu tajrī to the end of the statement is subsumed by the introductory wa-āyatun lahum ‘and a sign for them’; alternatively it constitutes another sign for them; similar is the case with wa’l-qamara ‘and the moon’ further below to its resting-place in other words it does not overstep it. That namely its running is the ordaining of the Mighty in His kingdom the Knower of His creation.

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وَٱلْقَمَرَ قَدَّرْنَٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلْعُرْجُونِ ٱلْقَدِيمِ

Walqamara qaddarnaahu manaazila hattaa 'aada kal'ur joonil qadeem

And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk.

اور چاند کی بھی ہم نے منزلیں مقرر کردیں یہاں تک کہ (گھٹتے گھٹتے) کھجور کی پرانی شاخ کی طرح ہو جاتا ہے

Tafsir al-Jalalayn

And the moon — read wa’l-qamaru in the nominative or wa’l-qamara in the accusative; and it may be in the accusative because of a following verb that governs it We have determined it with respect to its course to run in phases — twenty eight phases in twenty eight nights of every month; it becomes concealed for two nights when the month has thirty days and for one night when it has twenty nine days — until it returns during its final phase seeming to the human eye like an aged palm-bough in other words like the stalk with a date cluster when it ages becoming delicate arched and yellowish.

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لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

Lash shamsu yambaghee lahaaa an tudrikal qamara wa lal lailu saabiqun nahaar; wa kullun fee falaki yasbahoon

It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming.

نہ تو سورج ہی سے ہوسکتا ہے کہ چاند کو جا پکڑے اور نہ رات ہی دن سے پہلے آسکتی ہے۔ اور سب اپنے اپنے دائرے میں تیر رہے ہیں

Tafsir al-Jalalayn

It does not behove — it is neither facilitated nor is it right for — the sun to catch up with the moon and so appear together with it at night nor may the night outrun the day and thus it the night never arrives before the latter ends and each kullun the nunation compensates for the missing genitive annexation that would have been constructed with al-shams ‘the sun’ al-qamar ‘the moon’ and al-nujūm ‘the stars’ of these is in an orbit swimming moving — these celestial bodies are being treated as though they were rational beings.

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وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ

Wa Aayatul lahum annaa hamalnaa zurriyatahum fil fulkil mashhoon

And a sign for them is that We carried their forefathers in a laden ship.

اور ایک نشانی ان کے لئے یہ ہے کہ ہم نے ان کی اولاد کو بھری ہوئی کشتی میں سوار کیا

Tafsir al-Jalalayn

And a sign for them of Our power is that We carried their seed dhurriyatahum a variant reading has dhurriyyātihim that is to say their original ancestors in the laden Ark that is Noah’s fully-loaded ship

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وَخَلَقْنَا لَهُم مِّن مِّثْلِهِۦ مَا يَرْكَبُونَ

Wa khalaqnaa lahum mim-mislihee maa yarkaboon

And We created for them from the likes of it that which they ride.

اور ان کے لئے ویسی ہی اور چیزیں پیدا کیں جن پر وہ سوار ہوتے ہیں

Tafsir al-Jalalayn

and We have created for them the like of it that is the like of Noah’s Ark namely the small and large ships resembling it which they have made by the instruction of God exalted be He in which they ride.

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وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ

Wa in nashaa nughriqhum falaa sareekha lahum wa laa hum yunqazoon

And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be saved

اور اگر ہم چاہیں تو ان کو غرق کردیں۔ پھر نہ تو ان کا کوئی فریاد رس ہوا اور نہ ان کو رہائی ملے

Tafsir al-Jalalayn

And if We will We drown them despite the existence of ships for them to ride safely in whereat they have no one to call to none to succour them nor are they rescued delivered —

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إِلَّا رَحْمَةً مِّنَّا وَمَتَٰعًا إِلَىٰ حِينٍ

Illaa rahmatam minnaa wa mataa'an ilaa heen

Except as a mercy from Us and provision for a time.

مگر یہ ہماری رحمت اور ایک مدت تک کے فائدے ہیں

Tafsir al-Jalalayn

except by a mercy from Us and for an enjoyment until some time in other words they can only be saved by Our showing them mercy and Our permitting them to enjoy those pleasures of theirs until their terms of life are concluded.

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وَإِذَا قِيلَ لَهُمُ ٱتَّقُوا۟ مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ

Wa izaa qeela lahumuttaqoo maa baina aideekum wa maa khalfakum la'allakum turhamoon

But when it is said to them, "Beware of what is before you and what is behind you; perhaps you will receive mercy... "

اور جب ان سے کہا جاتا ہے کہ جو تمہارے آگے اور جو تمہارے پیچھے ہے اس سے ڈرو تاکہ تم پر رحم کیا جائے

Tafsir al-Jalalayn

And when it is said to them ‘Beware of that which is before you of the chastisement of this world as it is said to others and that which is behind you of the chastisement of the Hereafter that perhaps you might find mercy’ they turn away in aversion.

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وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَٰتِ رَبِّهِمْ إِلَّا كَانُوا۟ عَنْهَا مُعْرِضِينَ

Wa maa taateehim min aayatim min ayataati Rabbihim illaa kaanoo 'anhaa mu'rideen

And no sign comes to them from the signs of their Lord except that they are from it turning away.

اور ان کے پاس ان کے پروردگار کی کوئی نشانی نہیں آتی مگر اس سے منہ پھیر لیتے ہیں

Tafsir al-Jalalayn

And never did a sign of the signs of their Lord come to them but that they turned away from it.

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وَإِذَا قِيلَ لَهُمْ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَنُطْعِمُ مَن لَّوْ يَشَآءُ ٱللَّهُ أَطْعَمَهُۥٓ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ مُّبِينٍ

Wa izaa qeela lahum anfiqoo mimmaa razaqakumul laahu qaalal lazeena kafaroo lillazeena aamanooo anut'imu mal-law yashaaa'ul laahu at'amahooo in antum illaa fee dalaalim mubeen

And when it is said to them, "Spend from that which Allah has provided for you," those who disbelieve say to those who believe, "Should we feed one whom, if Allah had willed, He would have fed? You are not but in clear error."

اور جب ان سے کہا جاتا ہے کہ جو رزق خدا نے تم کو دیا ہے اس میں سے خرچ کرو۔ تو کافر مومنوں سے کہتے ہیں کہ بھلا ہم ان لوگوں کو کھانا کھلائیں جن کو اگر خدا چاہتا تو خود کھلا دیتا۔ تم تو صریح غلطی میں ہو

Tafsir al-Jalalayn

And when it is said that is when the poor ones from among the Companions of the Prophet say to them ‘Expend on us of what God has provided you’ of wealth those who disbelieve say to those who believe in mockery of them ‘Are we to feed those whom if God willed He would feed? as you are wont to believe? You in saying this to us together with this believe of yours are only in manifest error!’ — as an explicit declaration of their disbelief this statement is very effective in the way that it has been expressed.

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وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ

Wa yaqooloona mataa haazal wa'du in kuntum saadiqeen

And they say, "When is this promise, if you should be truthful?"

اور کہتے ہیں اگر تم سچ کہتے ہو تو یہ وعدہ کب (پورا) ہوگا؟

Tafsir al-Jalalayn

And they say ‘When will this promise of resurrection be fulfilled if you are being truthful?’ therein.

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مَا يَنظُرُونَ إِلَّا صَيْحَةً وَٰحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ

Maa yanzuroona illaa saihatanw waahidatan taa khuzuhum wa hum yakhissimoon

They do not await except one blast which will seize them while they are disputing.

یہ تو ایک چنگھاڑ کے منتظر ہیں جو ان کو اس حال میں کہ باہم جھگڑ رہے ہوں گے آپکڑے گی

Tafsir al-Jalalayn

God exalted be He says They await but a single Cry namely the cry of Isrāfīl’s First Blast that will seize them while they are disputing read yakhassimūna which is actually yakhtasimūna where the vowel of the tā’ has been moved to the khā’ and it the tā’ has been assimilated with the sād in other words while they are oblivious to it busily engaged in disputes concluding bargains eating and drinking and so on; a variant reading has yakhsimūna similar in pattern to yadribūna in which case the meaning is while they dispute with one another.

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فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَآ إِلَىٰٓ أَهْلِهِمْ يَرْجِعُونَ

Falaa yastatee'oona taw siyatanw-wa laaa ilaaa ahlihim yarji'oon

And they will not be able [to give] any instruction, nor to their people can they return.

پھر نہ وصیت کرسکیں گے اور نہ اپنے گھر والوں میں واپس جاسکیں گے

Tafsir al-Jalalayn

Then they will not be able to make any testament that is to make a bequest nor will they return to their folk from their markets and their businesses rather they will die then and there.

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وَنُفِخَ فِى ٱلصُّورِ فَإِذَا هُم مِّنَ ٱلْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ

Wa nufikha fis-soori faizaa hum minal ajdaasi ilaa Rabbihim yansiloon

And the Horn will be blown; and at once from the graves to their Lord they will hasten.

اور (جس وقت) صور پھونکا جائے گا یہ قبروں سے (نکل کر) اپنے پروردگار کی طرف دوڑ پڑیں گے

Tafsir al-Jalalayn

And the Trumpet is blown — this is the Horn — at the second Blast for the Resurrection to take place; between the two Blasts is an interval of forty years; and lo! they those interred will be scrambling out of their graves towards their Lord emerging therefrom hurriedly.

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قَالُوا۟ يَٰوَيْلَنَا مَنۢ بَعَثَنَا مِن مَّرْقَدِنَا هَٰذَا مَا وَعَدَ ٱلرَّحْمَٰنُ وَصَدَقَ ٱلْمُرْسَلُونَ

Qaaloo yaa wailanaa mam ba'asanaa mim marqadinaa; haaza maa wa'adar Rahmanu wa sadaqal mursaloon

They will say, "O woe to us! Who has raised us up from our sleeping place?" [The reply will be], "This is what the Most Merciful had promised, and the messengers told the truth."

کہیں گے اے ہے ہمیں ہماری خوابگاہوں سے کس نے (جگا) اُٹھایا؟ یہ وہی تو ہے جس کا خدا نے وعدہ کیا تھا اور پیغمبروں نے سچ کہا تھا

Tafsir al-Jalalayn

They the disbelievers among them will say ‘O yā is for calling attention to something woe to us! waylanā means halākanā ‘O our destruction!’ and it is a verbal noun which has no regular verbal conjugation Who has raised us from our place of sleep? they say this because they will have been asleep in the interval between the two blasts and will not have been punished yet. This that is this raising is that which the Compassionate One had promised and regarding which the messengers had spoken the truth’ they affirm this truth when such affirmation is no longer of any benefit to them — but it is also said that this is said to them.

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إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

In kaanat illaa saihatanw waahidatan fa-izaa hum jamee'ul ladainaa muhdaroon

It will not be but one blast, and at once they are all brought present before Us.

صرف ایک زور کی آواز کا ہونا ہوگا کہ سب کے سب ہمارے روبرو آحاضر ہوں گے

Tafsir al-Jalalayn

It is but a single Cry and behold they will all be arraigned before Us!

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فَٱلْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

Fal-Yawma laa tuzlamu nafsun shai'anw-wa laa tujzawna illaa maa kuntum ta'maloon

So today no soul will be wronged at all, and you will not be recompensed except for what you used to do.

اس روز کسی شخص پر کچھ ظلم نہیں کیا جائے گا اور تم کو بدلہ ویسا ہی ملے گا جیسے تم کام کرتے تھے

Tafsir al-Jalalayn

So today no soul shall be wronged in any way and you shall not be requited except the requital of what you used to do.

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إِنَّ أَصْحَٰبَ ٱلْجَنَّةِ ٱلْيَوْمَ فِى شُغُلٍ فَٰكِهُونَ

Inna Ashaabal jannatil Yawma fee shughulin faakihoon

Indeed the companions of Paradise, that Day, will be amused in [joyful] occupation -

اہل جنت اس روز عیش ونشاط کے مشغلے میں ہوں گے

Tafsir al-Jalalayn

Indeed today the inhabitants of Paradise are busy read fī shughlin or fī shughulin oblivious to what the inhabitants of the Fire are suffering busy delighting in pleasures such as deflowering virgins — not busy with anything wearisome as there is no toil in Paradise — rejoicing blissful fākihūna is a second predicate of inna the first being fī shugulin ‘busy’;

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هُمْ وَأَزْوَٰجُهُمْ فِى ظِلَٰلٍ عَلَى ٱلْأَرَآئِكِ مُتَّكِـُٔونَ

Hum wa azwaajuhum fee zilaalin 'alal araaa'iki muttaki'oon

They and their spouses - in shade, reclining on adorned couches.

وہ بھی اور ان کی بیویاں بھی سایوں میں تختوں پر تکیے لگائے بیٹھے ہوں گے

Tafsir al-Jalalayn

they hum the subject and their spouses beneath the shade zilāl is the plural of zulla or zill and is the predicate in other words no blinding sunlight affects them reclining upon muttaki’ūna is a second predicate connected to ‘alā ‘upon’ couches arā’ik is the plural of arīka which is a bed inside a curtained canopy or the bedding therein.

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لَهُمْ فِيهَا فَٰكِهَةٌ وَلَهُم مَّا يَدَّعُونَ

Lahum feehaa faakiha tunw-wa lahum maa yadda'oon

For them therein is fruit, and for them is whatever they request [or wish]

وہاں ان کے لئے میوے اور جو چاہیں گے (موجود ہوگا)

Tafsir al-Jalalayn

They have fruits therein and therein they have whatever they call for whatever they wish for.

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سَلَٰمٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ

Salaamun qawlam mir Rabbir Raheem

[And] "Peace," a word from a Merciful Lord.

پروردگار مہربان کی طرف سے سلام (کہا جائے گا)

Tafsir al-Jalalayn

“Peace!” salāmun is a subject — the word qawlan is its predicate that is peace by way of a word from a Lord Who is Merciful to them in other words He says to them ‘Peace be on you!’

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وَٱمْتَٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ

Wamtaazul Yawma ayyuhal mujrimoon

[Then He will say], "But stand apart today, you criminals.

اور گنہگارو! آج الگ ہوجاؤ

Tafsir al-Jalalayn

And He says ‘Stand apart O you sinners on this day! in other words separate yourselves from the believers — said to them upon their mingling with the latter.

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أَلَمْ أَعْهَدْ إِلَيْكُمْ يَٰبَنِىٓ ءَادَمَ أَن لَّا تَعْبُدُوا۟ ٱلشَّيْطَٰنَ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

Alam a'had ilaikum yaa Baneee Aadama al-laa ta'budush Shaitaana innahoo lakum 'aduwwum mubeen

Did I not enjoin upon you, O children of Adam, that you not worship Satan - [for] indeed, he is to you a clear enemy -

اے آدم کی اولاد ہم نے تم سے کہہ نہیں دیا تھا کہ شیطان کو نہ پوجنا وہ تمہارا کھلا دشمن ہے

Tafsir al-Jalalayn

Did I not charge you command you O children of Adam by the tongues of My messengers that you should not worship Satan that you should not obey him; truly he is a manifest enemy to you one whose enmity is evident

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وَأَنِ ٱعْبُدُونِى هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

Wa ani'budoonee; haazaa Siraatum Mustaqeem

And that you worship [only] Me? This is a straight path.

اور یہ کہ میری ہی عبادت کرنا۔ یہی سیدھا رستہ ہے

Tafsir al-Jalalayn

and that you should worship Me and that you should affirm My Oneness and obey Me — that is the straight path?

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وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا۟ تَعْقِلُونَ

Wa laqad adalla minkum jibillan kaseeraa; afalam takoonoo ta'qiloon

And he had already led astray from among you much of creation, so did you not use reason?

اور اس نے تم میں سے بہت سی خلقت کو گمراہ کردیا تھا۔ تو کیا تم سمجھتے نہیں تھے؟

Tafsir al-Jalalayn

For verily he has led astray from among you many a creature jibillan is the plural of jabīl similar in pattern to qadīm ‘old’; a variant reading has jubulan. Did you not use to comprehend? his enmity and his misguidance or the chastisements that befell them and so believe? And it will be said to them in the Hereafter

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هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمْ تُوعَدُونَ

Haazihee Jahannamul latee kuntum too'adoon

This is the Hellfire which you were promised.

یہی وہ جہنم ہے جس کی تمہیں خبر دی جاتی ہے

Tafsir al-Jalalayn

This is Hell which you were promised!

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ٱصْلَوْهَا ٱلْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ

Islawhal Yawma bimaa kuntum takfuroon

[Enter to] burn therein today for what you used to deny."

(سو) جو تم کفر کرتے رہے ہو اس کے بدلے آج اس میں داخل ہوجاؤ

Tafsir al-Jalalayn

Burn therein today as chastisement for that which you used to reject!’

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ٱلْيَوْمَ نَخْتِمُ عَلَىٰٓ أَفْوَٰهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا۟ يَكْسِبُونَ

Al-Yawma nakhtimu 'alaaa afwaahihim wa tukallimunaaa aideehim wa tashhadu arjuluhum bimaa kaanoo yaksiboon

That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.

آج ہم ان کے مونہوں پر مہر لگا دیں گے اور جو کچھ یہ کرتے رہے تھے ان کے ہاتھ ہم سے بیان کردیں گے اور ان کے پاؤں (اس کی) گواہی دیں گے

Tafsir al-Jalalayn

Today We shall seal up their mouths namely the mouths of the disbelievers for their saying By God our Lord we were never idolaters!’ Q. 623; and their hands shall speak to Us and their feet shall bear witness as will other parts of their bodies concerning what they used to earn and so each limb will speak of that sinful action which issued from it.

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وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَىٰٓ أَعْيُنِهِمْ فَٱسْتَبَقُوا۟ ٱلصِّرَٰطَ فَأَنَّىٰ يُبْصِرُونَ

Wa law nashaaa'u lata masna 'alaaa aiyunihim fasta baqus-siraata fa-annaa yubsiroon

And if We willed, We could have obliterated their eyes, and they would race to [find] the path, and how could they see?

اور اگر ہم چاہیں تو ان کی آنکھوں کو مٹا کر (اندھا کر) دیں۔ پھر یہ رستے کو دوڑیں تو کہاں دیکھ سکیں گے

Tafsir al-Jalalayn

And had We willed We would have obliterated their eyesight We would have rendered them blind by obliterating them then they would have tried to advance towards the path to be on their way as usual but how would they have seen? then. In other words they would not have been to see.

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وَلَوْ نَشَآءُ لَمَسَخْنَٰهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا ٱسْتَطَٰعُوا۟ مُضِيًّا وَلَا يَرْجِعُونَ

Wa law nashaaa'u lamasakhnaahum 'alaa makaanatihim famas-tataa'oo mudiyyanw-wa laa yarji'oon

And if We willed, We could have deformed them, [paralyzing them] in their places so they would not be able to proceed, nor could they return.

اور اگر ہم چاہیں تو ان کی جگہ پر ان کی صورتیں بدل دیں پھر وہاں سے نہ آگے جاسکیں اور نہ (پیچھے) لوٹ سکیں

Tafsir al-Jalalayn

And had We willed We would have transformed them into apes or swine or stones in their place makānatihim variant reading has makānātihim the plural of makāna meaning makān in other words ‘in their dwellings’; then they would have neither been able to go ahead nor to return in other words they would not then be able to come and go.

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وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ أَفَلَا يَعْقِلُونَ

Wa man nu 'ammirhu nunakkishu fil-khalq; afalaa ya'qiloon

And he to whom We grant long life We reverse in creation; so will they not understand?

اور جس کو ہم بڑی عمر دیتے ہیں تو اسے خلقت میں اوندھا کردیتے ہیں تو کیا یہ سمجھتے نہیں؟

Tafsir al-Jalalayn

And whomever We give long life by prolonging his term of life We cause him to regress nankushu; a variant reading has 2nd verbal form nunakkishu derived from al-tankīs in creation that is in terms of his physical form so that after having enjoyed strength and youth he becomes feeble and decrepit. Will they then not understand? that One Who is able to effect such a state — with which they are familiar — is also able to resurrect that they might then become believers? a variant reading for ya‘qilūna ‘they understand’ has the second person plural ta‘qilūna ‘you understand’.

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وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ

Wa maa 'allamnaahush shi'ra wa maa yambaghee lah; in huwa illaa zikrunw-wa Qur-aanum mubeen

And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. It is not but a message and a clear Qur'an

اور ہم نے ان (پیغمبر) کو شعر گوئی نہیں سکھائی اور نہ وہ ان کو شایاں ہے۔ یہ تو محض نصیحت اور صاف صاف قرآن (پُرازحکمت) ہے

Tafsir al-Jalalayn

And We did not teach him that is the Prophet poetry — this was revealed to refute their saying ‘This Qur’ān that he has brought is but poetry!’ — nor is it poetry seemly nor is it facilitated for him. It — that which he has brought — is just Remembrance an admonition and a Qur’ān that clarifies that manifests God’s rulings and other matters;

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لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَٰفِرِينَ

Liyunzira man kaana haiyanw-wa yahiqqal qawlu 'alal-kaafireen

To warn whoever is alive and justify the word against the disbelievers.

تاکہ اس شخص کو جو زندہ ہو ہدایت کا رستہ دکھائے اور کافروں پر بات پوری ہوجائے

Tafsir al-Jalalayn

that he may warn li-yundhira; or read li-tundhira ‘that you may warn’ therewith whoever is alive able to comprehend what is being said to him — and such are the believers — and that the Word of chastisement from God may be fulfilled against the disbelievers who are like the dead unable to comprehend what is said to them.

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أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ

Awalam yaraw annaa khalaqnaa lahum mimmaa 'amilat aideenaaa an'aaman fahum lahaa maalikoon

Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners?

کیا انہوں نے نہیں دیکھا کہ جو چیزیں ہم نے اپنے ہاتھوں سے بنائیں ان میں سے ہم نے ان کے لئے چارپائے پیدا کر دیئے اور یہ ان کے مالک ہیں

Tafsir al-Jalalayn

Or have they not seen have they not realised the interrogative is meant as an affirmative and the wāw inserted therein in a-wa-lam is for supplementation that We have created for them and for all human beings of what Our hands worked of what We have made without any partner or helper cattle namely camels cows and sheep so that they are their owners? masters controlling them.

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وَذَلَّلْنَٰهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ

Wa zallalnaahaa lahum faminhaa rakoobuhum wa minhaa yaakuloon

And We have tamed them for them, so some of them they ride, and some of them they eat.

اور ان کو ان کے قابو میں کردیا تو کوئی تو ان میں سے ان کی سواری ہے اور کسی کو یہ کھاتے ہیں

Tafsir al-Jalalayn

And We have subdued We have disposed these cattle for them so that some of them provide rides for them and some of them they eat.

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وَلَهُمْ فِيهَا مَنَٰفِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ

Wa lahum feehaa manaa fi'u wa mashaarib; afalaa yashkuroon

And for them therein are [other] benefits and drinks, so will they not be grateful?

اور ان میں ان کے لئے (اور) فائدے اور پینے کی چیزیں ہیں۔ تو یہ شکر کیوں نہیں کرتے؟

Tafsir al-Jalalayn

And there are other benefits for them therein such as their wool fur and hairs and drinks made from their milk mashārib is the plural of mashrab meaning shurb ‘a drink’; or what is meant is the place from which the drink issues. Will they not then give thanks? to the One Who has bestowed these graces upon them and so become believers? In other words they do not do any of this.

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وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ

Wattakhazoo min doonil laahi aalihatal la'allahum yunsaroon

But they have taken besides Allah [false] deities that perhaps they would be helped.

اور انہوں نے خدا کے سوا (اور) معبود بنا لیے ہیں کہ شاید (ان سے) ان کو مدد پہنچے

Tafsir al-Jalalayn

And they have taken besides God in other words other than Him other gods idols which they worship that perhaps they might be helped protected against God’s chastisement by their gods’ interceding for them as they are wont to claim.

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لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ

Laa yastatee'oona nasrahum wa hum lahum jundum muhdaroon

They are not able to help them, and they [themselves] are for them soldiers in attendance.

(مگر) وہ ان کی مدد کی (ہرگز) طاقت نہیں رکھتے۔ اور وہ ان کی فوج ہو کر حاضر کیے جائیں گے

Tafsir al-Jalalayn

They their gods cannot help them — they are being treated as though they were rational beings — and they their idol gods are their host as they claim their supporters ever-present but in the Fire together with them.

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فَلَا يَحْزُنكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

Falaa yahzunka qawluhum; innaa na'lamu maa yusirroona wa maa yu'linoon

So let not their speech grieve you. Indeed, We know what they conceal and what they declare.

تو ان کی باتیں تمہیں غمناک نہ کردیں۔ یہ جو کچھ چھپاتے اور جو کچھ ظاہر کرتے ہیں ہمیں سب معلوم ہے

Tafsir al-Jalalayn

So do not be grieved by their remarks to you that you have not been sent by God and otherwise. Assuredly We know what they conceal and what they proclaim in this respect and otherwise and We will requite them accordingly.

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أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ

Awalam yaral insaanu annaa khalaqnaahu min nutfatin fa-izaa huwa khaseemum mubeen

Does man not consider that We created him from a [mere] sperm-drop - then at once he is a clear adversary?

کیا انسان نے نہیں دیکھا کہ ہم نے اس کو نطفے سے پیدا کیا۔ پھر وہ تڑاق پڑاق جھگڑنے لگا

Tafsir al-Jalalayn

Or has man — namely the like of al-‘Āsī b. Wā’il — not seen has he not realised that We created him from a drop of sperm and so on in stages until We made him powerful and strong. Then lo! he is an open adversary severely antagonistic towards Us openly making this manifest by his denial of resurrection.

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وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ

Wa daraba lanaa maslanw-wa nasiya khalqahoo qaala mai-yuhyil'izaama wa hiya rameem

And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"

اور ہمارے بارے میں مثالیں بیان کرنے لگا اور اپنی پیدائش کو بھول گیا۔ کہنے لگا کہ (جب) ہڈیاں بوسیدہ ہوجائیں گی تو ان کو کون زندہ کرے گا؟

Tafsir al-Jalalayn

And he strikes for Us a similitude in this respect and forgets the manner of his creation from a sperm-drop a thing more curious than his similitude; he says ‘Who will revive the bones when they are rot?’ in other words when they have become withered He does not say ramīmatun ‘decayed’ because it ramīmun ‘rot’ is a noun and not an adjective. It is reported that he al-‘Āsī took some withered bones and crushed them into pieces and said to the Prophet s ‘Do you think that God can revive these bones after they have decayed and become rot?’ And so the Prophet s said ‘Yes indeed! And He will also throw you into the Fire’.

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قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

Qul yuh yeehal lazeee ansha ahaaa awwala marrah; wa Huwa bikulli khalqin 'Aleem

Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing."

کہہ دو کہ ان کو وہ زندہ کرے گا جس نے ان کو پہلی بار پیدا کیا تھا۔ اور وہ سب قسم کا پیدا کرنا جانتا ہے

Tafsir al-Jalalayn

Say ‘He will revive them Who originated them the first time and He is Knower of all creation of every single creature generally and in detail before and after it has been created —

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ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ

Allazee ja'ala lakum minash shajaril akhdari naaran fa-izaaa antum minhu tooqidoon

[It is] He who made for you from the green tree, fire, and then from it you ignite.

جس نے تمہارے لئے سبز درخت سے آگ پیدا کی پھر تم اس (کی ٹہنیوں کو رگڑ کر ان) سے آگ نکالتے ہو

Tafsir al-Jalalayn

He Who has made for you and for all human beings fire from the green tree namely from the markh and ‘afār variety or from all trees except for the jujube ‘unnāb and behold from it you kindle’ from it you strike fire this is proof of the power of God to resurrect for in this example of the green tree He has combined the elements of water fire and wood; but neither the water extinguishes the fire nor does the fire ignite the wood.

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أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ

Awa laisal lazee khalaqas samaawaati wal arda biqaadirin 'alaaa ai-yakhluqa mislahum; balaa wa Huwal Khallaaqul 'Aleem

Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.

بھلا جس نے آسمانوں اور زمین کو پیدا کیا، کیا وہ اس بات پر قادر نہیں کہ (ان کو پھر) ویسے ہی پیدا کر دے۔ کیوں نہیں۔ اور وہ تو بڑا پیدا کرنے والا اور علم والا ہے

Tafsir al-Jalalayn

Is not He Who created the heavens and the earth in all their immensity able to create the like of them? namely human beings in all their minuteness? Yes indeed He is able to do this — God Himself replies here. And He is the Creator khallāq means Creator of many things the Knower of all things.

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إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ

Innamaa amruhooo izaaa araada shai'an ai-yaqoola lahoo kun fa-yakoon

His command is only when He intends a thing that He says to it, "Be," and it is.

اس کی شان یہ ہے کہ جب وہ کسی چیز کا ارادہ کرتا ہے تو اس سے فرما دیتا ہے کہ ہوجا تو وہ ہوجاتی ہے

Tafsir al-Jalalayn

His command His affair when He wills a thing that is when He will to create something is just to say to it ‘Be’ and it is a variant reading for fa-yakūnu has fa-yakūna as a supplement to yaqūla ‘to say’.

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فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ

Fa Subhaanal lazee biyadihee malakootu kulli shai-inw-wa ilaihi turja'oon

So exalted is He in whose hand is the realm of all things, and to Him you will be returned.

وہ (ذات) پاک ہے جس کے ہاتھ میں ہر چیز کی بادشاہت ہے اور اسی کی طرف تم کو لوٹ کر جانا ہے

Tafsir al-Jalalayn

So glory be to Him in Whose hand is the dominion of all things malakūt means mulk the wāw and tā’ have been added for hyperbole and to Whom you will be returned restored in the Hereafter.