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Al-Waqi'ahالواقعة

Tafsir al-Jalalayn

All surahs
56:1Graph

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا وَقَعَتِ ٱلْوَاقِعَةُ

Izaa waqa'atil waaqi'ah

When the Occurrence occurs,

جب واقع ہونے والی واقع ہوجائے

Tafsir al-Jalalayn

When the imminent Event comes to pass when the Resurrection takes place

56:2Graph

لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ

Laisa liwaq'atihaa kaazibah

There is, at its occurrence, no denial.

اس کے واقع ہونے میں کچھ جھوٹ نہیں

Tafsir al-Jalalayn

there will be no denying its coming to pass there is no soul to deny it by repudiating it as it did in this world

56:3Graph

خَافِضَةٌ رَّافِعَةٌ

Khafidatur raafi'ah

It will bring down [some] and raise up [others].

کسی کو پست کرے کسی کو بلند

Tafsir al-Jalalayn

it will be abasing some exalting others that is it will manifest the abasing of some people by virtue of their admission into the Fire and manifest the exalting of others by their admission into Paradise.

56:4Graph

إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا

Izaa rujjatil ardu rajjaa

When the earth is shaken with convulsion

جب زمین بھونچال سے لرزنے لگے

Tafsir al-Jalalayn

When the earth is shaken with a violent shock

56:5Graph

وَبُسَّتِ ٱلْجِبَالُ بَسًّا

Wa bussatil jibaalu bassaa

And the mountains are broken down, crumbling

اور پہاڑ ٹوٹ کر ریزہ ریزہ ہوجائیں

Tafsir al-Jalalayn

and the mountains are pulverised to tiny pieces

56:6Graph

فَكَانَتْ هَبَآءً مُّنۢبَثًّا

Fakaanat habaaa'am mumbassaa

And become dust dispersing.

پھر غبار ہو کر اُڑنے لگیں

Tafsir al-Jalalayn

so that they become a scattered dust the second idh ‘when’ is a substitution for the first idh

56:7Graph

وَكُنتُمْ أَزْوَٰجًا ثَلَٰثَةً

Wa kuntum azwaajan salaasah

And you become [of] three kinds:

اور تم لوگ تین قسم ہوجاؤ

Tafsir al-Jalalayn

and you will be at the Resurrection three kinds categories

56:8Graph

فَأَصْحَٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَٰبُ ٱلْمَيْمَنَةِ

Fa as haabul maimanati maaa as haabul maimanah

Then the companions of the right - what are the companions of the right?

تو داہنے ہاتھ والے (سبحان الله) داہنے ہاتھ والے کیا (ہی چین میں) ہیں

Tafsir al-Jalalayn

Those of the right hand those who are given their record of deeds in their right hand fa-ashābu’l-maymanati is the subject the predicate of which is the following mā ashābu’l-maymanati — what of those of the right hand? — a glorification of their status on account of their admittance into Paradise.

56:9Graph

وَأَصْحَٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ

Wa as haabul mash'amati maaa as haabul mash'amah

And the companions of the left - what are the companions of the left?

اور بائیں ہاتھ والے (افسوس) بائیں ہاتھ والے کیا (گرفتار عذاب) ہیں

Tafsir al-Jalalayn

And those of the left hand al-mash’ama means al-shimāl ‘left’ each of whom is given his record of deeds in their left hands — what of those of the left hand? — an expression of contempt for their status on account of their admittance into the Fire.

56:10Graph

وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ

Wassaabiqoonas saabiqoon

And the forerunners, the forerunners -

اور جو آگے بڑھنے والے ہیں (ان کا کیا کہنا) وہ آگے ہی بڑھنے والے ہیں

Tafsir al-Jalalayn

And the foremost in the race to do good namely the prophets al-sābiqūna is a subject the foremost this repetition is to emphasise their exalted status; the predicate is the following ūlā’ika’l-muqarrabūna

56:11Graph

أُو۟لَٰٓئِكَ ٱلْمُقَرَّبُونَ

Ulaaa'ikal muqarraboon

Those are the ones brought near [to Allah]

وہی (خدا کے) مقرب ہیں

Tafsir al-Jalalayn

they are the ones brought near to God

56:12Graph

فِى جَنَّٰتِ ٱلنَّعِيمِ

Fee Jannaatin Na'eem

In the Gardens of Pleasure,

نعمت کے بہشتوں میں

Tafsir al-Jalalayn

in the Gardens of Bliss

56:13Graph

ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ

Sullatum minal awwaleen

A [large] company of the former peoples

وہ بہت سے تو اگلے لوگوں میں سے ہوں گے

Tafsir al-Jalalayn

a multitude from the former generations thullatun mina’l-awwalīna the subject that is to say a group of individuals from communities of old

56:14Graph

وَقَلِيلٌ مِّنَ ٱلْـَٔاخِرِينَ

Wa qaleelum minal aa khireen

And a few of the later peoples,

اور تھوڑے سے پچھلوں میں سے

Tafsir al-Jalalayn

and a few from the later ones from among the community of Muhammad (s) being the foremost from among the communities of old and this community the predicate is the following ‘alā sururin mawdūnatin

56:15Graph

عَلَىٰ سُرُرٍ مَّوْضُونَةٍ

'Alaa sururim mawdoonah

On thrones woven [with ornament],

(لعل و یاقوت وغیرہ سے) جڑے ہوئے تختوں پر

Tafsir al-Jalalayn

will be upon encrusted couches their linings woven onto rods of gold and jewels

56:16Graph

مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَٰبِلِينَ

Muttaki'eena 'alaihaa mutaqabileen

Reclining on them, facing each other.

آمنے سامنے تکیہ لگائے ہوئے

Tafsir al-Jalalayn

reclining on them face to face muttaki’īna ‘alayhā mutaqābilīna constitute two circumstantial qualifiers referring to the subject person of the predicate ‘they’.

56:17Graph

يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ

Yatoofu 'alaihim wildaa num mukkhalladoon

There will circulate among them young boys made eternal

نوجوان خدمت گزار جو ہمیشہ (ایک ہی حالت میں) رہیں گے ان کے آس پاس پھریں گے

Tafsir al-Jalalayn

They will be waited on by immortal youths resembling young boys never ageing;

56:18Graph

بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ

Bi akwaabinw wa abaareeq, wa kaasim mim ma'een

With vessels, pitchers and a cup [of wine] from a flowing spring -

یعنی آبخورے اور آفتابے اور صاف شراب کے گلاس لے لے کر

Tafsir al-Jalalayn

with goblets akwāb are drinking-vessels without handles and ewers abārīq are vessels that have handles and spouts and a cup ka’s is the vessel for drinking wine from a flowing spring in other words wine flowing from a spring that never runs out

56:19Graph

لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ

Laa yusadda'oona 'anhaa wa laa yunzifoon

No headache will they have therefrom, nor will they be intoxicated -

اس سے نہ تو سر میں درد ہوگا اور نہ ان کی عقلیں زائل ہوں گی

Tafsir al-Jalalayn

wherefrom they suffer no headache nor any stupefaction read yanzafūna or yanzifūna respectively derived from nazafa or anzafa al-shāribu ‘the drinker became inebriated’ in other words they do not get a headache from it nor do they lose their senses in contrast to the case with the wine of this world;

56:20Graph

وَفَٰكِهَةٍ مِّمَّا يَتَخَيَّرُونَ

Wa faakihatim mimmaa yatakhaiyaroon

And fruit of what they select

اور میوے جس طرح کے ان کو پسند ہوں

Tafsir al-Jalalayn

and such fruits as they prefer

56:21Graph

وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ

Wa lahmi tairim mimmaa yashtahoon

And the meat of fowl, from whatever they desire.

اور پرندوں کا گوشت جس قسم کا ان کا جی چاہے

Tafsir al-Jalalayn

and such flesh of fowls as they desire for themselves to enjoy

56:22Graph

وَحُورٌ عِينٌ

Wa hoorun'een

And [for them are] fair women with large, [beautiful] eyes,

اور بڑی بڑی آنکھوں والی حوریں

Tafsir al-Jalalayn

and houris maidens with intensely black eyes set against the whiteness of their irises with wide eyes ‘īn the ‘ayn here is inflected with a kasra instead of a damma because it the kasra better harmonises with the yā’; the singular is ‘aynā’ similar in pattern to hamrā’; a variant reading for wa-hūrun ‘īn has the genitive case wa-hūrin ‘īn

56:23Graph

كَأَمْثَٰلِ ٱللُّؤْلُؤِ ٱلْمَكْنُونِ

Ka amsaalil lu'lu'il maknoon

The likenesses of pearls well-protected,

جیسے (حفاظت سے) تہہ کئے ہوئے (آب دار) موتی

Tafsir al-Jalalayn

resembling hidden guarded pearls

56:24Graph

جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ

Jazaaa'am bimaa kaanoo ya'maloon

As reward for what they used to do.

یہ ان اعمال کا بدلہ ہے جو وہ کرتے تھے

Tafsir al-Jalalayn

a reward jazā’an is an object denoting reason or a verbal noun with the operator being an implicit verb in other words ‘We have appointed for them the mentioned as a reward’ or ‘We have rewarded them this’ for what they used to do.

56:25Graph

لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا

Laa yasma'oona feehaa laghwanw wa laa taaseemaa

They will not hear therein ill speech or commission of sin -

وہاں نہ بیہودہ بات سنیں گے اور نہ گالی گلوچ

Tafsir al-Jalalayn

They will not hear therein in Paradise any vain talk any lewd words or any sinful words

56:26Graph

إِلَّا قِيلًا سَلَٰمًا سَلَٰمًا

Illaa qeelan salaaman salaamaa

Only a saying: "Peace, peace."

ہاں ان کا کلام سلام سلام (ہوگا)

Tafsir al-Jalalayn

but only the saying ‘Peace!’ ‘Peace!’ salāman salāman substitutes for qīlan ‘the saying’ which they will hear.

56:27Graph

وَأَصْحَٰبُ ٱلْيَمِينِ مَآ أَصْحَٰبُ ٱلْيَمِينِ

Wa as haabul yameeni maaa as haabul Yameen

The companions of the right - what are the companions of the right?

اور داہنے ہاتھ والے (سبحان الله) داہنے ہاتھ والے کیا (ہی عیش میں) ہیں

Tafsir al-Jalalayn

And those of the right hand — what of those of the right hand?

56:28Graph

فِى سِدْرٍ مَّخْضُودٍ

Fee sidrim makhdood

[They will be] among lote trees with thorns removed

(یعنی) بےخار کی بیریوں

Tafsir al-Jalalayn

Amid thornless lote-trees nabk trees

56:29Graph

وَطَلْحٍ مَّنضُودٍ

Wa talhim mandood

And [banana] trees layered [with fruit]

اور تہہ بہ تہہ کیلوں

Tafsir al-Jalalayn

and clustered plantains banana trees weighed down with its load of fruit from top to bottom

56:30Graph

وَظِلٍّ مَّمْدُودٍ

Wa zillim mamdood

And shade extended

اور لمبے لمبے سایوں

Tafsir al-Jalalayn

and extended shade one that is permanent

56:31Graph

وَمَآءٍ مَّسْكُوبٍ

Wa maaa'im maskoob

And water poured out

اور پانی کے جھرنوں

Tafsir al-Jalalayn

and cascading water running continuously

56:32Graph

وَفَٰكِهَةٍ كَثِيرَةٍ

Wa faakihatin kaseerah

And fruit, abundant [and varied],

اور میوہ ہائے کثیرہ (کے باغوں) میں

Tafsir al-Jalalayn

and abundant fruit

56:33Graph

لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ

Laa maqtoo'atinw wa laa mamnoo'ah

Neither limited [to season] nor forbidden,

جو نہ کبھی ختم ہوں اور نہ ان سے کوئی روکے

Tafsir al-Jalalayn

neither unavailable during certain times nor forbidden because of its cost

56:34Graph

وَفُرُشٍ مَّرْفُوعَةٍ

Wa furushim marfoo'ah

And [upon] beds raised high.

اور اونچے اونچے فرشوں میں

Tafsir al-Jalalayn

and mattresses that are raised on top of couches.

56:35Graph

إِنَّآ أَنشَأْنَٰهُنَّ إِنشَآءً

Innaaa anshaanaahunna inshaaa'aa

Indeed, We have produced the women of Paradise in a [new] creation

ہم نے ان (حوروں) کو پیدا کیا

Tafsir al-Jalalayn

Verily We have created them with an unmediated creation namely the wide-eyed houris We created them without the process of birth

56:36Graph

فَجَعَلْنَٰهُنَّ أَبْكَارًا

Faja'alnaahunna abkaaraa

And made them virgins,

تو ان کو کنواریاں بنایا

Tafsir al-Jalalayn

and made them virgins immaculate — every time their spouses enter them they find them virgins nor is there any pain of defloration —

56:37Graph

عُرُبًا أَتْرَابًا

'Uruban atraabaa

Devoted [to their husbands] and of equal age,

(اور شوہروں کی) پیاریاں اور ہم عمر

Tafsir al-Jalalayn

amorous read ‘uruban or ‘urban plural of ‘arūb meaning ‘a woman passionately enamoured of her spouse’ of equal age atrāb is the plural of tirb

56:38Graph

لِّأَصْحَٰبِ ٱلْيَمِينِ

Li as haabil yameen

For the companions of the right [who are]

یعنی داہنے ہاتھ والوں کے لئے

Tafsir al-Jalalayn

for those of the right hand li-ashābi’l-yamīni is the relative clause of either ansha’nāhunna ‘We have created them’ or ja‘alnāhunna ‘We made them’ who are

56:39Graph

ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ

Sullatum minal awwa leen

A company of the former peoples

(یہ) بہت سے اگلے لوگوں میں سے ہیں

Tafsir al-Jalalayn

A multitude from the former generations

56:40Graph

وَثُلَّةٌ مِّنَ ٱلْـَٔاخِرِينَ

Wa sullatum minal aakhireen

And a company of the later peoples.

اور بہت سے پچھلوں میں سے

Tafsir al-Jalalayn

and a multitude of the later ones.

56:41Graph

وَأَصْحَٰبُ ٱلشِّمَالِ مَآ أَصْحَٰبُ ٱلشِّمَالِ

Wa as haabush shimaali maaa as haabush shimaal

And the companions of the left - what are the companions of the left?

اور بائیں ہاتھ والے (افسوس) بائیں ہاتھ والے کیا (ہی عذاب میں) ہیں

Tafsir al-Jalalayn

And those of the left hand — what of those of the left hand?

56:42Graph

فِى سَمُومٍ وَحَمِيمٍ

Fee samoominw wa hameem

[They will be] in scorching fire and scalding water

(یعنی دوزخ کی) لپٹ اور کھولتے ہوئے پانی میں

Tafsir al-Jalalayn

Amid a scorching wind an infernal wind permeating the pores of skins and scalding water water of extreme temperatures

56:43Graph

وَظِلٍّ مِّن يَحْمُومٍ

Wa zillim miny yahmoom

And a shade of black smoke,

اور سیاہ دھوئیں کے سائے میں

Tafsir al-Jalalayn

and the shade of pitch-black smoke

56:44Graph

لَّا بَارِدٍ وَلَا كَرِيمٍ

Laa baaridinw wa laa kareem

Neither cool nor beneficial.

(جو) نہ ٹھنڈا (ہے) نہ خوشنما

Tafsir al-Jalalayn

neither cool like all other shade nor pleasant nor agreeable in its appearance.

56:45Graph

إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُتْرَفِينَ

Innaahum kaanoo qabla zaalika mutrafeen

Indeed they were, before that, indulging in affluence,

یہ لوگ اس سے پہلے عیشِ نعیم میں پڑے ہوئے تھے

Tafsir al-Jalalayn

Indeed before that in the world they used to live at ease enjoying life’s comforts never wearying themselves with an act of obedience

56:46Graph

وَكَانُوا۟ يُصِرُّونَ عَلَى ٱلْحِنثِ ٱلْعَظِيمِ

Wa kaanoo yusirroona 'alal hinsil 'azeem

And they used to persist in the great violation,

اور گناہ عظیم پر اڑے ہوئے تھے

Tafsir al-Jalalayn

and they used to persist in the great sin namely idolatry.

56:47Graph

وَكَانُوا۟ يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ

Wa kaanoo yaqooloona a'izaa mitnaa wa kunnaa turaabanw wa izaaman'ainnaa lamab'oosoon

And they used to say, "When we die and become dust and bones, are we indeed to be resurrected?

اور کہا کرتے تھے کہ بھلا جب ہم مرگئے اور مٹی ہوگئے اور ہڈیاں (ہی ہڈیاں رہ گئے) تو کیا ہمیں پھر اُٹھنا ہوگا؟

Tafsir al-Jalalayn

And they used to say ‘What! When we are dead and have become dust and bones shall we indeed be resurrected? in both instances a-idhā and a-innā the two hamzas may be read either by pronouncing them fully or by not pronouncing the second and in either case inserting an intervening alif.

56:48Graph

أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ

Awa aabaaa'unal awwaloon

And our forefathers [as well]?"

اور کیا ہمارے باپ دادا کو بھی؟

Tafsir al-Jalalayn

What! And our forefathers too?’ read a-wa-ābā’unā with the wa- being for supplement the hamza a- for the interrogative; here and in the previous instance it is used to express ‘remoteness of probability’; a variant reading has aw-ābā’unā as a supplement with aw and that to which this is supplemented is the syntactical locus of inna and its subject.

56:49Graph

قُلْ إِنَّ ٱلْأَوَّلِينَ وَٱلْـَٔاخِرِينَ

Qul innal awwaleena wal aakhireen

Say, [O Muhammad], "Indeed, the former and the later peoples

کہہ دو کہ بےشک پہلے اور پچھلے

Tafsir al-Jalalayn

Say ‘Truly the former and the later generations

56:50Graph

لَمَجْمُوعُونَ إِلَىٰ مِيقَٰتِ يَوْمٍ مَّعْلُومٍ

Lamajmoo'oona ilaa meeqaati yawmim ma'loon

Are to be gathered together for the appointment of a known Day."

(سب) ایک روز مقرر کے وقت پر جمع کئے جائیں گے

Tafsir al-Jalalayn

will be gathered for the tryst the time of a known day that is the Day of Resurrection.

56:51Graph

ثُمَّ إِنَّكُمْ أَيُّهَا ٱلضَّآلُّونَ ٱلْمُكَذِّبُونَ

summa innakum ayyuhad daaalloonal mukazziboon

Then indeed you, O those astray [who are] deniers,

پھر تم اے جھٹلانے والے گمرا ہو!

Tafsir al-Jalalayn

Then indeed you the erring the deniers

56:52Graph

لَـَٔاكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ

La aakiloona min shaja rim min zaqqoom

Will be eating from trees of zaqqum

تھوہر کے درخت کھاؤ گے

Tafsir al-Jalalayn

will assuredly eat from a Zaqqūm tree min zaqqūm the explication of shajar ‘tree’

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فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ

Famaali'oona minhal butoon

And filling with it your bellies

اور اسی سے پیٹ بھرو گے

Tafsir al-Jalalayn

and fill therewith with the tree your bellies

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فَشَٰرِبُونَ عَلَيْهِ مِنَ ٱلْحَمِيمِ

Fashaariboona 'alaihi minal hameem

And drinking on top of it from scalding water

اور اس پر کھولتا ہوا پانی پیو گے

Tafsir al-Jalalayn

and drink on top of that the consumed Zaqqūm boiling water

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فَشَٰرِبُونَ شُرْبَ ٱلْهِيمِ

Fashaariboona shurbal heem

And will drink as the drinking of thirsty camels.

اور پیو گے بھی تو اس طرح جیسے پیاسے اونٹ پیتے ہیں

Tafsir al-Jalalayn

drinking like the drinking read sharba or shurba verbal noun of thirsty camels’ hīm is the plural of masculine haymān and feminine haymā similar in pattern to ‘atshān ‘atshā ‘thirsty’.

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هَٰذَا نُزُلُهُمْ يَوْمَ ٱلدِّينِ

Haazaa nuzuluhum yawmad deen

That is their accommodation on the Day of Recompense.

جزا کے دن یہ ان کی ضیافت ہوگی

Tafsir al-Jalalayn

This will be the hospitality for them what has been prepared for them on the Day of Judgement the Day of Resurrection.

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نَحْنُ خَلَقْنَٰكُمْ فَلَوْلَا تُصَدِّقُونَ

Nahnu khalaqnaakum falaw laa tusaddiqoon

We have created you, so why do you not believe?

ہم نے تم کو (پہلی بار بھی تو) پیدا کیا ہے تو تم (دوبارہ اُٹھنے کو) کیوں سچ نہیں سمجھتے؟

Tafsir al-Jalalayn

We created you We brought you into existence from nothing. Will you not then affirm this truth? in resurrection? For the One able to create from nothing is also able to repeat this creation.

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أَفَرَءَيْتُم مَّا تُمْنُونَ

Afara'aytum maa tumnoon

Have you seen that which you emit?

دیکھو تو کہ جس (نطفے) کو تم (عورتوں کے رحم میں) ڈالتے ہو

Tafsir al-Jalalayn

Have you considered the sperm that you emit? the sperm you spill in the wombs of women?

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ءَأَنتُمْ تَخْلُقُونَهُۥٓ أَمْ نَحْنُ ٱلْخَٰلِقُونَ

'A-antum takhluqoo nahooo am nahnul khaaliqoon

Is it you who creates it, or are We the Creator?

کیا تم اس (سے انسان) کو بناتے ہو یا ہم بناتے ہیں؟

Tafsir al-Jalalayn

Is it you a-antum read by pronouncing both hamzas fully or by replacing the second one with an alif or not pronouncing it but inserting an alif between the one not pronounced and the other one or without this insertion in the four instances here and below who create it that is the sperm making it into a human being or are We the Creators?

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نَحْنُ قَدَّرْنَا بَيْنَكُمُ ٱلْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ

Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen

We have decreed death among you, and We are not to be outdone

ہم نے تم میں مرنا ٹھہرا دیا ہے اور ہم اس (بات) سے عاجز نہیں

Tafsir al-Jalalayn

We have ordained read qaddarnā or qadarnā death among you and We are not to be outmanoeuvred from We are not incapable of

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عَلَىٰٓ أَن نُّبَدِّلَ أَمْثَٰلَكُمْ وَنُنشِئَكُمْ فِى مَا لَا تَعْلَمُونَ

'Alaaa an nubaddila amsaalakum wa nunshi'akum fee maa laa ta'lamoon

In that We will change your likenesses and produce you in that [form] which you do not know.

کہ تمہاری طرح کے اور لوگ تمہاری جگہ لے آئیں اور تم کو ایسے جہان میں جس کو تم نہیں جانتے پیدا کر دیں

Tafsir al-Jalalayn

replacing you with We are not incapable of appointing your likes in your place and making you creating you in what you do not know in the way of forms such as apes or swine.

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وَلَقَدْ عَلِمْتُمُ ٱلنَّشْأَةَ ٱلْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ

Wa laqad 'alimtumun nash atal oolaa falaw laa tazakkaroon

And you have already known the first creation, so will you not remember?

اور تم نے پہلی پیدائش تو جان ہی لی ہے۔ پھر تم سوچتے کیوں نہیں؟

Tafsir al-Jalalayn

For verily you have known the first creation al-nashā’ata a variant reading has al-nash’ata why then will you not remember? tadhakkarūna the original second tā’ of tatadhakkarūna has been assimilated with the dhāl.

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أَفَرَءَيْتُم مَّا تَحْرُثُونَ

Afara'aytum maa tahrusoon

And have you seen that [seed] which you sow?

بھلا دیکھو تو کہ جو کچھ تم بوتے ہو

Tafsir al-Jalalayn

Have you considered what you sow? what you stir of the earth to place seeds therein?

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ءَأَنتُمْ تَزْرَعُونَهُۥٓ أَمْ نَحْنُ ٱلزَّٰرِعُونَ

'A-antum tazra'oonahooo am nahnuz zaari'ooon

Is it you who makes it grow, or are We the grower?

تو کیا تم اسے اُگاتے ہو یا ہم اُگاتے ہیں؟

Tafsir al-Jalalayn

Is it you who make it grow or are We the Grower?

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لَوْ نَشَآءُ لَجَعَلْنَٰهُ حُطَٰمًا فَظَلْتُمْ تَفَكَّهُونَ

Law nashaaa'u laja'al naahu hutaaman fazaltum tafakkahoon

If We willed, We could make it [dry] debris, and you would remain in wonder,

اگر ہم چاہیں تو اسے چورا چورا کردیں اور تم باتیں بناتے رہ جاؤ

Tafsir al-Jalalayn

If We will We could surely turn it into chaff dried vegetation producing no seed and you would remain zaltum is actually zaliltum the lām having a kasra inflection; but it has been omitted to soften it that is to say you spend all day bemused tafakkahūna one of the original tā’ tatafakkahūna letters has been omitted surprised by this and you would say

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إِنَّا لَمُغْرَمُونَ

Innaa lamughramoon

[Saying], "Indeed, we are [now] in debt;

(کہ ہائے) ہم تو مفت تاوان میں پھنس گئے

Tafsir al-Jalalayn

‘We have indeed suffered loss! losing what we expended on the cultivation.

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بَلْ نَحْنُ مَحْرُومُونَ

Bal nahnu mahroomoon

Rather, we have been deprived."

بلکہ ہم ہیں ہی بےنصیب

Tafsir al-Jalalayn

Nay but we are deprived!’ prevented from reaping our provision.

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أَفَرَءَيْتُمُ ٱلْمَآءَ ٱلَّذِى تَشْرَبُونَ

Afara'aytumul maaa'allazee tashraboon

And have you seen the water that you drink?

بھلا دیکھو تو کہ جو پانی تم پیتے ہو

Tafsir al-Jalalayn

Have you considered the water you drink?

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ءَأَنتُمْ أَنزَلْتُمُوهُ مِنَ ٱلْمُزْنِ أَمْ نَحْنُ ٱلْمُنزِلُونَ

'A-antum anzaltumoohu minal muzni am nahnul munziloon

Is it you who brought it down from the clouds, or is it We who bring it down?

کیا تم نے اس کو بادل سے نازل کیا ہے یا ہم نازل کرتے ہیں؟

Tafsir al-Jalalayn

Is it you who cause it to come down from the rain clouds muzn is the plural of muzna or are We the Causer of its coming down?

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لَوْ نَشَآءُ جَعَلْنَٰهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ

Law nashaaa'u ja'alnaahu ujaajan falaw laa tashkuroon

If We willed, We could make it bitter, so why are you not grateful?

اگر ہم چاہیں تو ہم اسے کھاری کردیں پھر تم شکر کیوں نہیں کرتے؟

Tafsir al-Jalalayn

If We willed We could make it bitter salty undrinkable — why then will you not give thanks?

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أَفَرَءَيْتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ

Afara'aytumun naaral latee tooroon

And have you seen the fire that you ignite?

بھلا دیکھو تو جو آگ تم درخت سے نکالتے ہو

Tafsir al-Jalalayn

Have you considered the fire that you kindle? the fire which you produce out of the oil of green trees?

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ءَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ ٱلْمُنشِـُٔونَ

'A-antum anshaatum shajaratahaaa am nahnul munshi'oon

Is it you who produced its tree, or are We the producer?

کیا تم نے اس کے درخت کو پیدا کیا ہے یا ہم پیدا کرتے ہیں؟

Tafsir al-Jalalayn

Was it you who created the tree thereof trees such as the markh the ‘afār or the kalkh ‘fennel’ or were We the Creator?

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نَحْنُ جَعَلْنَٰهَا تَذْكِرَةً وَمَتَٰعًا لِّلْمُقْوِينَ

Nahnu ja'alnaahaa tazkira tanw wa mataa'al lilmuqween

We have made it a reminder and provision for the travelers,

ہم نے اسے یاد دلانے اور مسافروں کے برتنے کو بنایا ہے

Tafsir al-Jalalayn

We made it a reminder of the fire of Hell and a boon a provision for the desert-travellers al-muqwīn derives from the expression aqwā al-qawmu ‘they have reached al-qawā or al-qawā’ that is al-qafr ‘desolate land’ which is a wilderness mafāza that has neither vegetation nor water.

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فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ

Fasabbih bismi Rabbikal 'azeem

So exalt the name of your Lord, the Most Great.

تو تم اپنے پروردگار بزرگ کے نام کی تسبیح کرو

Tafsir al-Jalalayn

So glorify exalt the transcendence of the Name ism is extra of your Lord the Tremendous God.

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فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ

Falaa uqsimu bimaawaa qi'innujoom

Then I swear by the setting of the stars,

ہمیں تاروں کی منزلوں کی قسم

Tafsir al-Jalalayn

Nay I swear fa-lā uqsimu lā is extra by the setting-places of the stars!

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وَإِنَّهُۥ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ

Wa innahoo laqasamul lawta'lamoona'azeem

And indeed, it is an oath - if you could know - [most] great.

اور اگر تم سمجھو تو یہ بڑی قسم ہے

Tafsir al-Jalalayn

And indeed it the swearing by these setting-places of stars is a tremendous oath if you only knew — if you were people of deep knowledge you would realise the magnitude of this oath.

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إِنَّهُۥ لَقُرْءَانٌ كَرِيمٌ

Innahoo la quraanun kareem

Indeed, it is a noble Qur'an

کہ یہ بڑے رتبے کا قرآن ہے

Tafsir al-Jalalayn

This namely what is being recited to you is indeed a noble Qur’ān

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فِى كِتَٰبٍ مَّكْنُونٍ

Fee kitaabim maknoon

In a Register well-protected;

(جو) کتاب محفوظ میں (لکھا ہوا ہے)

Tafsir al-Jalalayn

in a Book inscribed guarded preserved and this is the Mushaf;

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لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ

Laa yamassuhooo illal mutahharoon

None touch it except the purified.

اس کو وہی ہاتھ لگاتے ہیں جو پاک ہیں

Tafsir al-Jalalayn

which none touch lā yamassuhu is a predicate functioning as a prohibitive command except the purified those who have purified themselves of ritual impurities 5680 a revelation revealed by the Lord of the Worlds.

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تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ

Tanzeelum mir Rabbil'aalameen

[It is] a revelation from the Lord of the worlds.

پروردگار عالم کی طرف سے اُتارا گیا ہے

Tafsir al-Jalalayn

Do you then belittle do you take lightly and deny this discourse? the Qur’ān.

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أَفَبِهَٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَ

Afabihaazal hadeesi antum mudhinoon

Then is it to this statement that you are indifferent

کیا تم اس کلام سے انکار کرتے ہو؟

Tafsir al-Jalalayn

And for your livelihood in the way of rain that is to say the thanks for it you offer your denial? of God’s granting it to you by saying ‘We have rain because of this or that storm’?

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وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ

Wa taj'aloona rizqakum annakum tukazziboon

And make [the thanks for] your provision that you deny [the Provider]?

اور اپنا وظیفہ یہ بناتے ہو کہ (اسے) جھٹلاتے ہو

Tafsir al-Jalalayn

And for your livelihood in the way of rain that is to say the thanks for it you offer your denial? of God’s granting it to you by saying ‘We have rain because of this or that storm’?

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فَلَوْلَآ إِذَا بَلَغَتِ ٱلْحُلْقُومَ

Falaw laaa izaa balaghatil hulqoom

Then why, when the soul at death reaches the throat

بھلا جب روح گلے میں آ پہنچتی ہے

Tafsir al-Jalalayn

Why then when it the spirit during the throes of death reaches the dying person’s throat hulqūm is the passage for food

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وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ

Wa antum heena'izin tanzuroon

And you are at that time looking on -

اور تم اس وقت کی (حالت کو) دیکھا کرتے ہو

Tafsir al-Jalalayn

and you are O you attending the dying person at that moment looking at him —

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وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ

Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon

And Our angels are nearer to him than you, but you do not see -

اور ہم اس (مرنے والے) سے تم سے بھی زیادہ نزدیک ہوتے ہیں لیکن تم کو نظر نہیں آتے

Tafsir al-Jalalayn

and We are nearer to him than you are to know of his state but you do not perceive tubsirūna derives from al-basīra ‘perception’ that is to say you do not realise this —

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فَلَوْلَآ إِن كُنتُمْ غَيْرَ مَدِينِينَ

Falaw laaa in kuntum ghira madeeneen

Then why do you not, if you are not to be recompensed,

پس اگر تم کسی کے بس میں نہیں ہو

Tafsir al-Jalalayn

why then if you are not going to face a reckoning if you are not going to be requited by your being resurrected in other words why then if you are not going to be resurrected as you claim

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تَرْجِعُونَهَآ إِن كُنتُمْ صَٰدِقِينَ

Tarji'oonahaaa in kuntum saadiqeen

Bring it back, if you should be truthful?

تو اگر سچے ہو تو روح کو پھیر کیوں نہیں لیتے؟

Tafsir al-Jalalayn

do you not bring it back why do you not restore the spirit to the body after it has reached the throat if you are truthful? in what you claim the second law-lā ‘why … if’ is repeated to emphasise the first one; idhā ‘when’ is an adverbial particle qualifying tarji‘ūna ‘bring it back’ to which both conditions are semantically connected. The meaning is ‘Why do you not bring it back when in repudiating resurrection you are being truthful in this repudiation?’ That is to say ‘Let death also be repudiated as impossible in its case just as you claim that resurrection is impossible’.

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فَأَمَّآ إِن كَانَ مِنَ ٱلْمُقَرَّبِينَ

Fa ammaaa in kaana minal muqarrabeen

And if the deceased was of those brought near to Allah,

پھر اگر وہ (خدا کے) مقربوں میں سے ہے

Tafsir al-Jalalayn

Thus if he the dead person be of those brought near

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فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ

Farawhunw wa raihaa nunw wa jannatu na'eem

Then [for him is] rest and bounty and a garden of pleasure.

تو (اس کے لئے) آرام اور خوشبودار پھول اور نعمت کے باغ ہیں

Tafsir al-Jalalayn

then repose that is there will be for him relief and a goodly provision and a garden of Bliss does this response belong to the ammā ‘thus’ or to in ‘if’ or to both? Different opinions are given regarding this.

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وَأَمَّآ إِن كَانَ مِنْ أَصْحَٰبِ ٱلْيَمِينِ

Wa ammaaa in kaana min as haabil yameen

And if he was of the companions of the right,

اور اگر وہ دائیں ہاتھ والوں میں سے ہے

Tafsir al-Jalalayn

And if he be of those of the right hand

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فَسَلَٰمٌ لَّكَ مِنْ أَصْحَٰبِ ٱلْيَمِينِ

Fasalaamul laka min as haabil yameen

Then [the angels will say], "Peace for you; [you are] from the companions of the right."

تو (کہا جائے گا کہ) تجھ پر داہنے ہاتھ والوں کی طرف سے سلام

Tafsir al-Jalalayn

then ‘Peace be to you’ that is then for him there will be peace by way of security salām from chastisement a greeting from those of the right hand arising from the fact that he is one of them.

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وَأَمَّآ إِن كَانَ مِنَ ٱلْمُكَذِّبِينَ ٱلضَّآلِّينَ

Wa ammaaa in kaana minal mukazzibeenad daaalleen

But if he was of the deniers [who were] astray,

اور اگر وہ جھٹلانے والے گمراہوں میں سے ہے

Tafsir al-Jalalayn

But if he be of the deniers the erring

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فَنُزُلٌ مِّنْ حَمِيمٍ

Fanuzulum min hameem

Then [for him is] accommodation of scalding water

تو (اس کے لئے) کھولتے پانی کی ضیافت ہے

Tafsir al-Jalalayn

then a welcome of boiling water

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وَتَصْلِيَةُ جَحِيمٍ

Wa tasliyatu jaheem

And burning in Hellfire

اور جہنم میں داخل کیا جانا

Tafsir al-Jalalayn

and a roasting in Hell-fire.

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إِنَّ هَٰذَا لَهُوَ حَقُّ ٱلْيَقِينِ

Inna haaza lahuwa haqqul yaqeen

Indeed, this is the true certainty,

یہ (داخل کیا جانا یقیناً صحیح یعنی) حق الیقین ہے

Tafsir al-Jalalayn

This indeed is the certain truth haqqu’l-yaqīn an example of an adjectivally qualified noun being annexed to its adjective.

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فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ

Fasabbih bismi rabbikal 'azeem

So exalt the name of your Lord, the Most Great.

تو تم اپنے پروردگار بزرگ کے نام کی تسبیح کرتے رہو

Tafsir al-Jalalayn

So glorify the Name of your Lord the Tremendous as explained above in verse 74.