بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ
Laaa uqsimu bi yawmil qiyaamah
I swear by the Day of Resurrection
ہم کو روز قیامت کی قسم
Tafsir al-Jalalayn
Nay! the lā is extra in both instances I swear by the Day of Resurrection.
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ
Wa laaa uqsimu bin nafsil lawwaamah
And I swear by the reproaching soul [to the certainty of resurrection].
اور نفس لوامہ کی (کہ سب لوگ اٹھا کر) کھڑے کئے جائیں گے
Tafsir al-Jalalayn
And nay I swear by the self-reproaching soul the one that reproaches itself even if it should expend great effort in being virtuous the response to the oath has been omitted that is to say la-tub‘athunna ‘you shall indeed be resurrected!’ as indicated by what follows
أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ
Ayahsabul insaanu al lan najm'a 'izaamah
Does man think that We will not assemble his bones?
کیا انسان یہ خیال کرتا ہے کہ ہم اس کی (بکھری ہوئی) ہڈیاں اکٹھی نہیں کریں گے؟
Tafsir al-Jalalayn
Does man that is does the disbeliever suppose that We shall not assemble his bones? for the raising from the graves and for the bringing back to life.
بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ
Balaa qaadireena 'alaaa an nusawwiya banaanah
Yes. [We are] Able [even] to proportion his fingertips.
ضرور کریں گے (اور) ہم اس بات پر قادر ہیں کہ اس کی پور پور درست کردیں
Tafsir al-Jalalayn
Yes indeed! We shall assemble them. We are able in addition to assembling them to reshape even his fingers that is to say to restore their bones just as they had been despite their smallness so how much more so are We able to restore the larger ones!
بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ
Bal yureedul insaanu liyafjura amaamah
But man desires to continue in sin.
مگر انسان چاہتا ہے کہ آگے کو خود سری کرتا جائے
Tafsir al-Jalalayn
Nay but man desires to deny li-yafjura the lām is extra and the subjunctive mood is because of an implied preceding an ‘that’ what lies ahead of him namely the Day of Resurrection as is indicated by
يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ
Yas'alu ayyyaana yawmul qiyaamah
He asks, "When is the Day of Resurrection?"
پوچھتا ہے کہ قیامت کا دن کب ہوگا؟
Tafsir al-Jalalayn
He asks ‘When is the Day of Resurrection?’ — the question is meant in mockery and denial.
فَإِذَا بَرِقَ ٱلْبَصَرُ
Fa izaa bariqal basar
So when vision is dazzled
جب آنکھیں چندھیا جائیں
Tafsir al-Jalalayn
But when the eyes are dazzled read bariqa or baraqa startled and perplexed upon seeing some of those things which it used to deny;
وَخَسَفَ ٱلْقَمَرُ
We khasafal qamar
And the moon darkens
اور چاند گہنا جائے
Tafsir al-Jalalayn
and the moon is eclipsed darkening its light disappearing
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ
Wa jumi'ash shamusu wal qamar
And the sun and the moon are joined,
اور سورج اور چاند جمع کردیئے جائیں
Tafsir al-Jalalayn
and the sun and the moon are brought together so that both of them will rise from the west; or it means when the light of both of them disappears — and this will be on the Day of Resurrection —
يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ
Yaqoolul insaanu yaw ma 'izin aynal mafarr
Man will say on that Day, "Where is the [place of] escape?"
اس دن انسان کہے گا کہ (اب) کہاں بھاگ جاؤں؟
Tafsir al-Jalalayn
on that day man will say ‘Where is the escape?’
كَلَّا لَا وَزَرَ
Kallaa laa wazar
No! There is no refuge.
بےشک کہیں پناہ نہیں
Tafsir al-Jalalayn
No indeed! — a deterrent against seeking to escape — There is no refuge no shelter to seek protection in.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ
Ilaa rabbika yawma 'izinil mustaqarr
To your Lord, that Day, is the [place of] permanence.
اس روز پروردگار ہی کے پاس ٹھکانا ہے
Tafsir al-Jalalayn
On that day the recourse will be to your Lord the final recourse of all creatures whereupon they will be reckoned with and requited.
يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ
Yunabba 'ul insaanu yawma 'izim bimaa qaddama wa akhkhar
Man will be informed that Day of what he sent ahead and kept back.
اس دن انسان کو جو (عمل) اس نے آگے بھیجے اور پیچھے چھوڑے ہوں گے سب بتا دیئے جائیں گے
Tafsir al-Jalalayn
On that day man will be informed of what he has sent ahead and left behind he will be informed of the his first and last deeds.
بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ
Balil insaanu 'alaa nafsihee baseerah
Rather, man, against himself, will be a witness,
بلکہ انسان آپ اپنا گواہ ہے
Tafsir al-Jalalayn
Rather man has insight into his own soul for his limbs will speak of his deeds the hā’ sc. the tā’ marbūta in basīratun is for hyperbole and so he must be requited
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ
Wa law alqaa ma'aazeerah
Even if he presents his excuses.
اگرچہ عذر ومعذرت کرتا رہے
Tafsir al-Jalalayn
though he should offer his excuses ma‘ādhīr is the plural of ma‘dhira but following a different pattern from the usual ma‘dhira ma‘ādhir that is to say whatever excuse he offers will not be accepted from him.
لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ
Laa tuharrik bihee lisaa naka lita'jala bih
Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.
اور (اے محمدﷺ) وحی کے پڑھنے کے لئے اپنی زبان نہ چلایا کرو کہ اس کو جلد یاد کرلو
Tafsir al-Jalalayn
God exalted be He says to His Prophet Do not move your tongue with it with the Qur’ān before Gabriel is through with reciting it to hasten it fearing to lose it.
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ
Inna 'alainaa jam'ahoo wa qur aanah
Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.
اس کا جمع کرنا اور پڑھانا ہمارے ذمے ہے
Tafsir al-Jalalayn
Assuredly it is for Us to bring it together in your breast and to recite it your reciting of it that is its flowing off your tongue.
فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ
Fa izaa qaraanaahu fattabi' qur aanah
So when We have recited it [through Gabriel], then follow its recitation.
جب ہم وحی پڑھا کریں تو تم (اس کو سنا کرو اور) پھر اسی طرح پڑھا کرو
Tafsir al-Jalalayn
So when We recite it to you by means of Gabriel’s recital follow its recitation listen to its recitation thus the Prophet s would listen to it and then repeat it.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ
Summa inna 'alainaa bayaanah
Then upon Us is its clarification [to you].
پھر اس (کے معانی) کا بیان بھی ہمارے ذمے ہے
Tafsir al-Jalalayn
Then it is for Us to explain it by making you comprehend it the connection between this verse and what preceded it is that those verses before imply turning away from God’s signs whereas this one implies applying oneself to them by memorising them.
كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ
Kallaa bal tuhibboonal 'aajilah
No! But you love the immediate
مگر (لوگو) تم دنیا کو دوست رکھتے ہو
Tafsir al-Jalalayn
No indeed! kallā is for commencement with the sense of alā Rather you love the transitory life this world both verbs here and below may be read in the second or third person plural
وَتَذَرُونَ ٱلْـَٔاخِرَةَ
Wa tazaroonal Aakhirah
And leave the Hereafter.
اور آخرت کو ترک کئے دیتے ہو
Tafsir al-Jalalayn
and forsake the Hereafter thus neglecting to work towards attaining bliss in it.
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
Wujoohuny yawma 'izin naadirah
[Some] faces, that Day, will be radiant,
اس روز بہت سے منہ رونق دار ہوں گے
Tafsir al-Jalalayn
Some faces on that day that is on the Day of Resurrection will be radiant fair and resplendent
إِلَىٰ رَبِّهَا نَاظِرَةٌ
Ilaa rabbihaa naazirah
Looking at their Lord.
اور) اپنے پروردگار کے محو دیدار ہوں گے
Tafsir al-Jalalayn
looking upon their Lord in other words they will see God glorified and exalted be He in the Hereafter.
وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ
Wa wujoohuny yawma 'izim baasirah
And [some] faces, that Day, will be contorted,
اور بہت سے منہ اس دن اداس ہوں گے
Tafsir al-Jalalayn
And other faces on that day will be scowling glowering frowning terribly
تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
Tazunnu any yuf'ala bihaa faaqirah
Expecting that there will be done to them [something] backbreaking.
خیال کریں گے کہ ان پر مصیبت واقع ہونے کو ہے
Tafsir al-Jalalayn
certain that a spine-crushing calamity will fall on them a great catastrophe one that ‘crushes the spine’ fiqār.
كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ
Kallaaa izaa balaghatit taraaqee
No! When the soul has reached the collar bones
دیکھو جب جان گلے تک پہنچ جائے
Tafsir al-Jalalayn
No indeed! kallā in the sense of alā When it the soul reaches up to the collar bones
وَقِيلَ مَنْ رَاقٍ
Wa qeela man raaq
And it is said, "Who will cure [him]?"
اور لوگ کہنے لگیں (اس وقت) کون جھاڑ پھونک کرنے والا ہے
Tafsir al-Jalalayn
and it is said and those around him the dying one say ‘Where is the enchanter?’ to perform incantations on him and cure him
وَظَنَّ أَنَّهُ ٱلْفِرَاقُ
Wa zanna annahul firaaq
And the dying one is certain that it is the [time of] separation
اور اس (جان بلب) نے سمجھا کہ اب سب سے جدائی ہے
Tafsir al-Jalalayn
and he suspects he the one whose soul has reached this stage that it is the time of parting the parting with this world
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ
Waltaffatis saaqu bissaaq
And the leg is wound about the leg,
اور پنڈلی سے پنڈلی لپٹ جائے
Tafsir al-Jalalayn
and the shank is intertwined with the other shank that is one of his shanks will be intertwined with his other shank at the moment of death; or it means the distress of parting with this world is intertwined with the distress of the arrival of the Hereafter;
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ
Ilaa rabbika yawma'izinil masaaq
To your Lord, that Day, will be the procession.
اس دن تجھ کو اپنے پروردگار کی طرف چلنا ہے
Tafsir al-Jalalayn
on that day to your Lord will be the driving of the souls al-masāq means al-sawq; this indicates the operator of the above idhā ‘when’ the meaning being ‘when the soul reaches the throat it will be driven towards the judgement of its Lord’.
فَلَا صَدَّقَ وَلَا صَلَّىٰ
Falaa saddaqa wa laa sallaa
And the disbeliever had not believed, nor had he prayed.
تو اس (ناعاقبت) اندیش نے نہ تو (کلام خدا) کی تصدیق کی نہ نماز پڑھی
Tafsir al-Jalalayn
For he man neither affirmed the truth nor prayed
وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ
Wa laakin kazzaba wa tawalla
But [instead], he denied and turned away.
بلکہ جھٹلایا اور منہ پھیر لیا
Tafsir al-Jalalayn
but he denied the Qur’ān and he turned away from faith
ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ
Summa zahaba ilaaa ahlihee yatamatta
And then he went to his people, swaggering [in pride].
پھر اپنے گھر والوں کے پاس اکڑتا ہوا چل دیا
Tafsir al-Jalalayn
then went off to his family swaggering strutting about in self-conceit.
أَوْلَىٰ لَكَ فَأَوْلَىٰ
Awlaa laka fa awlaa
Woe to you, and woe!
افسوس ہے تجھ پر پھر افسوس ہے
Tafsir al-Jalalayn
Woe be nearer to you there is a shift from the third to the second person address here; the term awlā is a noun of action with the following lām being explicative in other words ‘what you are averse to is now near to you’ and nearer that is because you are more deserving of it woe than anyone else
ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ
Summa awlaa laka fa awla
Then woe to you, and woe!
پھر افسوس ہے تجھ پر پھر افسوس ہے
Tafsir al-Jalalayn
then may woe be nearer to you and nearer! — repeated for emphasis.
أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى
Ayahsabul insaanu anyytraka sudaa
Does man think that he will be left neglected?
کیا انسان خیال کرتا ہے کہ یوں ہی چھوڑ دیا جائے گا؟
Tafsir al-Jalalayn
Does man suppose that he is to be left aimless? left to his own devices without being obligated to the prescribed laws let him not suppose that!
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ
Alam yaku nutfatam mim maniyyiny yumnaa
Had he not been a sperm from semen emitted?
کیا وہ منی کا جو رحم میں ڈالی جاتی ہے ایک قطرہ نہ تھا؟
Tafsir al-Jalalayn
Was he not — that is indeed he was — a drop of emitted semen? read yumnā or tumnā deposited into the womb.
ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ
Summa kaana 'alaqata fakhalaq fasawwaa
Then he was a clinging clot, and [Allah] created [his form] and proportioned [him]
پھر لوتھڑا ہوا پھر (خدا نے) اس کو بنایا پھر (اس کے اعضا کو) درست کیا
Tafsir al-Jalalayn
Then it the drop of semen became a clot; then He God created from it man and proportioned him making the parts of his body upright
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
Faja'ala minhuz zawjayniz zakara wal unsaa
And made of him two mates, the male and the female.
پھر اس کی دو قسمیں بنائیں (ایک) مرد اور (ایک) عورت
Tafsir al-Jalalayn
and made of it of the drop of semen that became a blood-clot then an embryo a small mass of flesh the two sexes the two kinds the male and the female at times coming together and at times each being on their own.
أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ
Alaisa zaalika biqaadirin 'alaaa any yuhyiyal mawtaa
Is not that [Creator] Able to give life to the dead?
کیا اس خالق کو اس بات پر قدرت نہیں کہ مردوں کو جلا اُٹھائے؟
Tafsir al-Jalalayn
Is not such a Doer of all these things able to revive the dead? — the Prophet s would say ‘Yes indeed!’