بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ عَمَّ يَتَسَآءَلُونَ
'Amma Yatasaa-aloon
About what are they asking one another?
(یہ) لوگ کس چیز کی نسبت پوچھتے ہیں؟
Tafsir al-Jalalayn
About what about what thing are they the people of Quraysh questioning one another?
عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ
'Anin-nabaa-il 'azeem
About the great news -
(کیا) بڑی خبر کی نسبت؟
Tafsir al-Jalalayn
About the awesome tiding this is the explication of that ‘thing’; the interrogative is meant to emphasise its magnitude — this awesome tiding is the Qur’ān comprising news of the Resurrection and so on which the Prophet s brought —
ٱلَّذِى هُمْ فِيهِ مُخْتَلِفُونَ
Allazi hum feehi mukh talifoon
That over which they are in disagreement.
جس میں یہ اختلاف کر رہے ہیں
Tafsir al-Jalalayn
concerning which they are at variance for the believers affirm it while the disbelievers repudiate it.
كَلَّا سَيَعْلَمُونَ
Kallaa sa y'alamoon
No! They are going to know.
دیکھو یہ عنقریب جان لیں گے
Tafsir al-Jalalayn
No indeed! — a disavowal — they will come to know what will befall them for their rejection of it.
ثُمَّ كَلَّا سَيَعْلَمُونَ
Thumma kallaa sa y'alamoon
Then, no! They are going to know.
پھر دیکھو یہ عنقریب جان لیں گے
Tafsir al-Jalalayn
Again no indeed! They will come to know! reiterated for emphasis; thumma is added here to declare that the second threat of chastisement is more severe than the first. God exalted be He then alludes to His power to resurrect saying
أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا
Alam naj'alil arda mihaa da
Have We not made the earth a resting place?
کیا ہم نے زمین کو بچھونا نہیں بنایا
Tafsir al-Jalalayn
Have We not made the earth a cradle a bed like a cradle
وَٱلْجِبَالَ أَوْتَادًا
Wal jibaala au taada
And the mountains as stakes?
اور پہاڑوں کو (ا س کی) میخیں (نہیں ٹھہرایا؟)
Tafsir al-Jalalayn
and the mountains pegs? with which the earth is tied down like tents are tied down with pegs the interrogative is meant as an affirmative.
وَخَلَقْنَٰكُمْ أَزْوَٰجًا
Wa khalaq naakum azwaaja
And We created you in pairs
(بے شک بنایا) اور تم کو جوڑا جوڑابھی پیدا کیا
Tafsir al-Jalalayn
And created you in pairs? males and females
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا
Waja'alnan naumakum subata
And made your sleep [a means for] rest
اور نیند کو تمہارے لیے (موجب) آرام بنایا
Tafsir al-Jalalayn
and made your sleep for rest? repose for your bodies
وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا
Waja'alnal laila libasa
And made the night as clothing
اور رات کو پردہ مقرر کیا
Tafsir al-Jalalayn
and made the night a cloak? to cover you with its darkness
وَجَعَلْنَا ٱلنَّهَارَ مَعَاشًا
Waja'alnan nahara ma 'aasha
And made the day for livelihood
اور دن کو معاش (کا وقت) قرار دیا
Tafsir al-Jalalayn
and made the day for livelihood? a time for seeking livelihood
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا
Wa banaina fauqakum sab 'an shi daada
And constructed above you seven strong [heavens]
اور تمہارے اوپر سات مضبوط (آسمان) بنائے
Tafsir al-Jalalayn
and built above you seven mighty ones? seven heavens shidād is the plural of shadīda that is to say strong and sturdy unaffected by the passage of time
وَجَعَلْنَا سِرَاجًا وَهَّاجًا
Waja'alna siraajaw wah haaja
And made [therein] a burning lamp
اور (آفتاب کا) روشن چراغ بنایا
Tafsir al-Jalalayn
and set a radiant lamp? namely the sun
وَأَنزَلْنَا مِنَ ٱلْمُعْصِرَٰتِ مَآءً ثَجَّاجًا
Wa anzalna minal m'usiraati maa-an saj-jaaja
And sent down, from the rain clouds, pouring water
اور نچڑتے بادلوں سے موسلا دھار مینہ برسایا
Tafsir al-Jalalayn
and sent down from the rain-clouds mu‘sirāt the clouds due to give rain similar to the term mu‘sir which denotes a girl nearing menstruation cascading water? pouring forth
لِّنُخْرِجَ بِهِۦ حَبًّا وَنَبَاتًا
Linukh rija bihee habbaw wana baata
That We may bring forth thereby grain and vegetation
تاکہ اس سے اناج اور سبزہ پیدا کریں
Tafsir al-Jalalayn
that with it We may bring forth grains such as wheat and plants such as figs
وَجَنَّٰتٍ أَلْفَافًا
Wa jan naatin alfafa
And gardens of entwined growth.
اور گھنے گھنے باغ
Tafsir al-Jalalayn
and gardens orchards of intertwining foliage? alfāf is the plural of lafīf similar in pattern to sharīf ‘noble’ plural ashrāf.
إِنَّ يَوْمَ ٱلْفَصْلِ كَانَ مِيقَٰتًا
Inna yaumal-fasli kana miqaata
Indeed, the Day of Judgement is an appointed time -
بےشک فیصلہ کا دن مقرر ہے
Tafsir al-Jalalayn
Verily the Day of Decision for creatures is the tryst a time fixed for reward and punishment
يَوْمَ يُنفَخُ فِى ٱلصُّورِ فَتَأْتُونَ أَفْوَاجًا
Yauma yun fakhu fis-soori fataa toona afwaaja
The Day the Horn is blown and you will come forth in multitudes
جس دن صور پھونکا جائے گا تو تم لوگ غٹ کے غٹ آ موجود ہو گے
Tafsir al-Jalalayn
the day the Trumpet the Horn is blown yawma yunfakhu fī’l-sūri is either a substitution for or an explication of yawma’l-fasli ‘the Day of Decision’ the blower being Isrāfīl and you come forth from your graves to the site of the Resurrection in droves in diverse groups
وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتْ أَبْوَٰبًا
Wa futiha tis samaa-u fakaanat abwaaba
And the heaven is opened and will become gateways
اور آسمان کھولا جائے گا تو (اس میں) دروازے ہو جائیں گے
Tafsir al-Jalalayn
and the heaven is opened read futtihat or futihat sundered for the descent of the angels and becomes as gates it becomes a heaven with gates
وَسُيِّرَتِ ٱلْجِبَالُ فَكَانَتْ سَرَابًا
Wa suyyi raatil jibaalu fa kaanat saraaba
And the mountains are removed and will be [but] a mirage.
اور پہاڑ چلائے جائیں گے تو وہ ریت ہو کر رہ جائیں گے
Tafsir al-Jalalayn
and the mountains are set in motion dislocated from their positions and become as a mirage as fine dust that is to say like it in terms of its levity when in motion.
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا
Inna jahan nama kaanat mirsaada
Indeed, Hell has been lying in wait
بےشک دوزخ گھات میں ہے
Tafsir al-Jalalayn
Verily Hell lurks in ambush mirsādan in the sense of rāsidatan or mursidatan ‘lying in wait’
لِّلطَّٰغِينَ مَـَٔابًا
Lit taa gheena ma aaba
For the transgressors, a place of return,
(یعنی) سرکشوں کا وہی ٹھکانہ ہے
Tafsir al-Jalalayn
for the rebellious the disbelievers who will not be able to avoid it it is a resort a retreat for them and so they will enter it
لَّٰبِثِينَ فِيهَآ أَحْقَابًا
Laa bitheena feehaa ahqaaba
In which they will remain for ages [unending].
اس میں وہ مدتوں پڑے رہیں گے
Tafsir al-Jalalayn
to remain lābithīna is an implied circumstantial qualifier in other words their remaining therein will be decreed to be therein for ages for endless epochs ahqāb is the plural of huqb
لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
Laa ya zooqoona feeha bar daw walaa sharaaba
They will not taste therein [any] coolness or drink
وہاں نہ ٹھنڈک کا مزہ چکھیں گے۔ نہ (کچھ) پینا (نصیب ہو گا)
Tafsir al-Jalalayn
tasting in it neither coolness neither sleep something which they will not taste therein nor drink nor anything that is imbibed for the sake of its delightful taste
إِلَّا حَمِيمًا وَغَسَّاقًا
Illa hamee maw-wa ghas saaqa
Except scalding water and [foul] purulence -
مگر گرم پانی اور بہتی پیپ
Tafsir al-Jalalayn
except boiling water of extreme temperatures and pus read ghasāqan or ghassāqan which is the vile matter that is emitted by the bodies of the inhabitants of the Fire which is what they will indeed taste. They are given this pair of tortures
جَزَآءً وِفَاقًا
Jazaa-aw wi faaqa
An appropriate recompense.
(یہ) بدلہ ہے پورا پورا
Tafsir al-Jalalayn
as a fitting requital one that accords with the nature of their deeds for there is no sin greater than disbelief and no chastisement greater than the Fire.
إِنَّهُمْ كَانُوا۟ لَا يَرْجُونَ حِسَابًا
Innahum kaanu laa yarjoona hisaaba
Indeed, they were not expecting an account
یہ لوگ حساب (آخرت) کی امید ہی نہیں رکھتے تھے
Tafsir al-Jalalayn
Indeed they never feared any reckoning given their rejection of the Resurrection
وَكَذَّبُوا۟ بِـَٔايَٰتِنَا كِذَّابًا
Wa kazzabu bi aayaa tina kizzaba
And denied Our verses with [emphatic] denial.
اور ہماری آیتوں کو جھوٹ سمجھ کر جھٹلاتے رہتے تھے
Tafsir al-Jalalayn
and they denied Our signs the Qur’ān mendaciously
وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ كِتَٰبًا
Wa kulla shai-in ahsai naahu kitaa ba
But all things We have enumerated in writing.
اور ہم نے ہر چیز کو لکھ کر ضبط کر رکھا ہے
Tafsir al-Jalalayn
and everything in the way of deeds have We kept count of have We recorded precisely in a Book as individual written records in the Preserved Tablet in order to requite creatures in accordance with them including the record of their denial of the Qur’ān.
فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا
Fa zooqoo falan-nazee dakum ill-laa azaaba
"So taste [the penalty], and never will We increase you except in torment."
سو (اب) مزہ چکھو۔ ہم تم پر عذاب ہی بڑھاتے جائیں گے
Tafsir al-Jalalayn
‘So now taste! — in other words it will be said to them in the Hereafter when the chastisement has befallen them taste now your requital! For We will increase you in nothing but chastisement’ in addition to your due chastisement.
إِنَّ لِلْمُتَّقِينَ مَفَازًا
Inna lil mutta qeena mafaaza
Indeed, for the righteous is attainment -
بے شک پرہیز گاروں کے لیے کامیابی ہے
Tafsir al-Jalalayn
Truly for the God-fearing there will be a triumph a place of triumph in Paradise
حَدَآئِقَ وَأَعْنَٰبًا
Hadaa-iqa wa a'anaa ba
Gardens and grapevines
(یعنی) باغ اور انگور
Tafsir al-Jalalayn
gardens orchards hadā’iqa is either a substitution for or an explication of mafāzan ‘a triumph’ and vineyards wa-a‘nāban is a supplement to mafāzan ‘a triumph’
وَكَوَاعِبَ أَتْرَابًا
Wa kaawa 'iba at raaba
And full-breasted [companions] of equal age
اور ہم عمر نوجوان عورتیں
Tafsir al-Jalalayn
and buxom maidens kawā‘ib is the plural of kā‘ib of equal age atrāb is the plural of tirb
وَكَأْسًا دِهَاقًا
Wa ka'san di haaqa
And a full cup.
اور شراب کے چھلکتے ہوئے گلاس
Tafsir al-Jalalayn
and a brimming cup wine filling the vessels in which it is in; in sūrat al-Qitāl it is said and rivers of wine Q. 4715.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا
Laa yasma'oona fiha lagh waw walaa kizzaba
No ill speech will they hear therein or any falsehood -
وہاں نہ بیہودہ بات سنیں گے نہ جھوٹ (خرافات)
Tafsir al-Jalalayn
They will not hear in it that is in Paradise when they drink wine and in other situations any vain talk any words of falsehood or lies between one another read kidhāban to mean kadhiban ‘lies’ or kidhdhāban to mean takdhīban ‘lying’ in contrast to what happens in this world when wine is drunk
جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَابًا
Jazaa-am mir-rabbika ataa-an hisaaba
[As] reward from your Lord, [a generous] gift [made due by] account,
یہ تمہارے پروردگار کی طرف سے صلہ ہے انعام کثیر
Tafsir al-Jalalayn
this will be a reward from your Lord in other words God has rewarded them with this reward as a gift ‘atā’an substitutes for jazā’an ‘reward’ that is sufficing that is abundant hisāban as meaning ‘abundant’ derives from their saying a‘tānī fa-ahsabanī ‘he gave me so abundantly that I said “that is enough for me”’ hasbī
رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلرَّحْمَٰنِ لَا يَمْلِكُونَ مِنْهُ خِطَابًا
Rabbis samaa waati wal ardi wa maa baina humar rahmaani laa yam likoona minhu khi taaba
[From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him [authority for] speech.
وہ جو آسمانوں اور زمین اور جو ان دونوں میں ہے سب کا مالک ہے بڑا مہربان کسی کو اس سے بات کرنے کا یارا نہیں ہوگا
Tafsir al-Jalalayn
from the Lord of the heavens and the earth read rabbi ‘from the Lord of’ or rabbu ‘He is the Lord of’ and all that is between them the Compassionate One likewise read rahmāni or rahmānu or read rahmānu with rabbi for the preceding Whom exalted be He they that is creatures will not be able to address that is to say not one of them will be able to address Him for fear of Him
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا
Yauma yaqoo mur roohu wal malaa-ikatu saf-fal laa yata kalla moona illa man azina lahur rahmaanu wa qaala sawaaba
The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he will say what is correct.
جس دن روح (الامین) اور فرشتے صف باندھ کر کھڑے ہوں گے تو کوئی بول نہ سکے گا مگر جس کو (خدائے رحمٰن) اجازت بخشے اور اس نے بات بھی درست کہی ہو
Tafsir al-Jalalayn
on the day yawma is the adverbial qualifier for lā yamlikūna ‘they will not be able to’ when the Spirit Gabriel or God’s hosts and the angels stand arrayed saffan is a circumstantial qualifier in other words mustaffīna. They creatures will not speak except him whom the Compassionate One permits to speak and who says what is right from among the believers and the angels as if meaning that they will intercede for he whom He approves of.
ذَٰلِكَ ٱلْيَوْمُ ٱلْحَقُّ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا
Zaalikal yaumul haqqu faman shaa-at ta khaaza ill-laa rabbihi ma-aaba
That is the True Day; so he who wills may take to his Lord a [way of] return.
یہ دن برحق ہے۔ پس جو شخص چاہے اپنے پروردگار کے پاس ٹھکانہ بنا ئے
Tafsir al-Jalalayn
That is the True Day whose coming to pass is definite namely the Day of Resurrection. So whoever wishes to let him seek resort with his Lord a return to Him that is to say let him return to God by being obedient to Him so that he may be secure from chastisement in it.
إِنَّآ أَنذَرْنَٰكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ ٱلْكَافِرُ يَٰلَيْتَنِى كُنتُ تُرَٰبًۢا
In naa anzar naakum azaaban qareebaiy-yauma yan zurul marr-u maa qaddamat yadaahu wa ya qoolul-kaafiru yaa lai tanee kuntu turaaba
Indeed, We have warned you of a near punishment on the Day when a man will observe what his hands have put forth and the disbeliever will say, "Oh, I wish that I were dust!"
ہم نے تم کو عذاب سے جو عنقریب آنے والا ہے آگاہ کر دیا ہے جس دن ہر شخص ان (اعمال) کو جو اس نے آگے بھیجے ہوں گے دیکھ لے گا اور کافر کہے گا کہ اے کاش میں مٹی ہوتا
Tafsir al-Jalalayn
Lo! We have warned you O disbelievers of Mecca of a chastisement that is near the chastisement of the impending Day of Resurrection — for anything that is impending is also near — the day yawma adverbially qualifies ‘adhāban ‘a chastisement’ by describing it when a person when every person will behold what his hands have sent ahead of good and evil and the disbeliever will say ‘O yā is a particle used to call attention to something would that I were dust!’ in other words and not be chastised. He says this when God exalted be He says to the beasts after each of them has retaliated against the other ‘Be dust!’.