بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلطُّورِ
Wat-Toor
By the mount
(کوہ) طور کی قسم
Tafsir al-Jalalayn
By the Mount that is the name of the mountain on which God spoke to Moses
وَكِتَٰبٍ مَّسْطُورٍ
Wa kitaabim mastoor
And [by] a Book inscribed
اور کتاب کی جو لکھی ہوئی ہے
Tafsir al-Jalalayn
and an inscribed Book
فِى رَقٍّ مَّنشُورٍ
Fee raqqim manshoor
In parchment spread open
کشادہ اوراق میں
Tafsir al-Jalalayn
on an unrolled parchment that is the Torah or the Qur’ān.
وَٱلْبَيْتِ ٱلْمَعْمُورِ
Wal baitil ma'moor
And [by] the frequented House
اور آباد گھر کی
Tafsir al-Jalalayn
By the greatly frequented House — which is located in the third or the sixth or the seventh heaven directly above the Ka‘ba; it is visited every day by seventy thousand angels circumambulating it and performing prayers around it and never returning to it;
وَٱلسَّقْفِ ٱلْمَرْفُوعِ
Wassaqfil marfoo'
And [by] the heaven raised high
اور اونچی چھت کی
Tafsir al-Jalalayn
and the raised roof that is to say the heaven
وَٱلْبَحْرِ ٱلْمَسْجُورِ
Wal bahril masjoor
And [by] the sea filled [with fire],
اور ابلتے ہوئے دریا کی
Tafsir al-Jalalayn
and the swarming sea that is to say the one that is filled
إِنَّ عَذَابَ رَبِّكَ لَوَٰقِعٌ
Inna 'azaaba Rabbika lawaaqi'
Indeed, the punishment of your Lord will occur.
کہ تمہارے پروردگار کا عذاب واقع ہو کر رہے گا
Tafsir al-Jalalayn
lo! your Lord’s chastisement will assuredly take place it will assuredly come down on those who deserve it;
مَّا لَهُۥ مِن دَافِعٍ
Maa lahoo min daafi'
Of it there is no preventer.
(اور) اس کو کوئی روک نہیں سکے گا
Tafsir al-Jalalayn
there is none that can avert it from such a deserving one.
يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا
Yawma tamoorus samaaa'u mawraa
On the Day the heaven will sway with circular motion
جس دن آسمان لرزنے لگا کپکپا کر
Tafsir al-Jalalayn
On the day yawma is operated by la-wāqi‘un ‘will assuredly take place’ when the heaven will heave with a great heaving when it will move and spin
وَتَسِيرُ ٱلْجِبَالُ سَيْرًا
Wa taseerul jibaalu sairaa
And the mountains will pass on, departing -
اور پہاڑ اُڑنے لگے اون ہو کر
Tafsir al-Jalalayn
and the mountains move with a great motion becoming scattered dust this is the Day of Resurrection.
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
Fawailuny yawma 'izil lil mukaazzibeen
Then woe, that Day, to the deniers,
اس دن جھٹلانے والوں کے لئے خرابی ہے
Tafsir al-Jalalayn
Woe then terrible chastisement will come on that day to the deniers of the messengers
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
Allazeena hum fee khawdiny yal'aboon
Who are in [empty] discourse amusing themselves.
جو خوض (باطل) میں پڑے کھیل رہے ہیں
Tafsir al-Jalalayn
those who play around in vain talk in falsehood that is to say those who are busily engaged with their disbelief;
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا
Yawma yuda'-'oona ilaa naari jahannama da'-'aa
The Day they are thrust toward the fire of Hell with a [violent] thrust, [its angels will say],
جس دن ان کو آتش جہنم کی طرف دھکیل دھکیل کر لے جائیں گے
Tafsir al-Jalalayn
the day when they will be thrust with a violent thrust into Hell when they will be pushed violently this last clause yawma yuda‘‘ūna ilā nāri jahannama da‘‘an is a substitution for yawma tamūru ‘the day when the heaven will heave’ and it will be said to them in reproach
هَٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
Haazihin naarul latee kuntum bihaa tukazziboon
"This is the Fire which you used to deny.
یہی وہ جہنم ہے جس کو تم جھوٹ سمجھتے تھے
Tafsir al-Jalalayn
‘This is the Fire which you used to deny!
أَفَسِحْرٌ هَٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ
Afasihrun haazaaaa am antum laa tubsiroon
Then is this magic, or do you not see?
تو کیا یہ جادو ہے یا تم کو نظر ہی نہیں آتا
Tafsir al-Jalalayn
Is this then sorcery this chastisement that you see — as you were wont to say about the revelation that it was sorcery — or is it that you do not see?
ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
Islawhaa fasbirooo aw laa tasbiroo sawaaa'un 'alaikum innamaa tujzawna maa kuntum ta'maloon
[Enter to] burn therein; then be patient or impatient - it is all the same for you. You are only being recompensed [for] what you used to do."
اس میں داخل ہوجاؤ اور صبر کرو یا نہ کرو تمہارے لئے یکساں ہے۔ جو کام تم کیا کرتے تھے (یہ) انہی کا تم کو بدلہ مل رہا ہے
Tafsir al-Jalalayn
Burn in it! And whether you endure it or do not endure your endurance and your anguish will be the same for you because your endurance will be of no use to you. You are only being requited for what you used to do’ that is to say only the requital for it.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَنَعِيمٍ
Innal muttaqeena fee jannaatinw wa na'eem
Indeed, the righteous will be in gardens and pleasure,
جو پرہیزگار ہیں وہ باغوں اور نعتموں میں ہوں گے
Tafsir al-Jalalayn
Truly the God-fearing will be amid gardens and bliss
فَٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ
Faakiheena bimaaa aataahum rabbuhum wa waqaahum rabbuhum 'azaabal jaheem
Enjoying what their Lord has given them, and their Lord protected them from the punishment of Hellfire.
جو کچھ ان کے پروردگار نے ان کو بخشا اس (کی وجہ) سے خوشحال۔ اور ان کے پروردگار نے ان کو دوزخ کے عذاب سے بچا لیا
Tafsir al-Jalalayn
rejoicing delighting in what bi-mā relates to the verbal action their Lord has given them and that their Lord has shielded them from the chastisement of Hell-fire wa-waqāhum rabbuhum ‘adhāba’l-jahīmi is a supplement to ātāhum ‘what He has given them’ in other words rejoicing in their having been given this reward and shielded from Hell-fire.
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ
Kuloo washraboo haneee 'am bimaa kuntum ta'maloon
[They will be told], "Eat and drink in satisfaction for what you used to do."
اپنے اعمال کے صلے میں مزے سے کھاؤ اور پیو
Tafsir al-Jalalayn
And it will said to them ‘Eat and drink in full enjoyment hanī’an is a circumstantial qualifier that is to say muhanna’īna as a reward for what bi-mā the bi- is causative you used to do’.
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
Muttaki'eena 'alaa sururim masfoofatinw wa zawwaj naahum bihoorin 'een
They will be reclining on thrones lined up, and We will marry them to fair women with large, [beautiful] eyes.
تختوں پر جو برابر برابر بچھے ہوئے ہیں تکیہ لگائے ہوئے اور بڑی بڑی آنکھوں والی حوروں سے ہم ان کا عقد کر دیں گے
Tafsir al-Jalalayn
They will be reclining muttaki’īna is a circumstantial qualifier referring to the concealed subject of God’s words fī jannātin ‘amid gardens’ on ranged couches arranged one next to the other and We will wed them zawwajnāhum is a supplement to jannātin ‘gardens’ meaning ‘We will couple them’ to beautiful houris of wide and beautiful eyes.
وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ
Wallazeena aamanoo wattaba'at hum zurriyyatuhum bieemaanin alhaqnaa bihim zurriyyatahum wa maaa alatnaahum min 'amalihim min shai'; kullum ri'im bimaa kasaba raheen
And those who believed and whose descendants followed them in faith - We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he earned, is retained.
اور جو لوگ ایمان لائے اور ان کی اولاد بھی (راہ) ایمان میں ان کے پیچھے چلی۔ ہم ان کی اولاد کو بھی ان (کے درجے) تک پہنچا دیں گے اور ان کے اعمال میں سے کچھ کم نہ کریں گے۔ ہر شخص اپنے اعمال میں پھنسا ہوا ہے
Tafsir al-Jalalayn
And those who believed wa’lladhīna āmanū the subject and whom We made to be followed wa-atba‘nāhum a variant reading has wa’ttaba‘athum ‘and there followed them’ as a supplement to āmanū ‘who believed’ by their descendants dhurrīyātihim a variant reading for this plural has dhurrīyatuhum young and old in faith on the part of the older ones and on the part of the parents in their young ones the predicate of the subject above is the following alhaqnā bihim We will make their mentioned descendants join them in Paradise so that they are in the same degree of reward even though they might not have performed the same meritorious deeds as them to deserve this equal status a way of honouring the parents by having their children join them again; and We will not deprive them read alatnāhum or alitnāhum We will not diminish them of anything min shay’in min is extra of their deeds in order to add it to the deeds of their children. Every man is subject to what he has earned of good or evil deeds and will be requited for evil and rewarded for good.
وَأَمْدَدْنَٰهُم بِفَٰكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ
Wa amdadnaahum bifaa kihatinw wa lahmim mimmaa yashtahoon
And We will provide them with fruit and meat from whatever they desire.
اور جس طرح کے میوے اور گوشت کو ان کا جی چاہے گا ہم ان کو عطا کریں گے
Tafsir al-Jalalayn
And We will supply them We will enhance for them their provision from time to time with fruits and meat such as they desire even if they do not request it openly.
يَتَنَٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
Yatanaaza'oona feehaa kaasal laa laghwun feehaa wa laa taaseem
They will exchange with one another a cup [of wine] wherein [results] no ill speech or commission of sin.
وہاں وہ ایک دوسرے سے جام شراب جھپٹ لیا کریں گے جس (کے پینے) سے نہ ہذیان سرائی ہوگی نہ کوئی گناہ کی بات
Tafsir al-Jalalayn
They will pass from one to another therein in Paradise a cup of wine wherein is neither vain talk which might come about between them as a result of drinking it nor cause for sin thereby that might befall them — in contrast to the case with the wine of this world.
وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ
Wa yatoofu 'alaihim ghilmaanul lahum ka annahum lu'lu'um maknoon
There will circulate among them [servant] boys [especially] for them, as if they were pearls well-protected.
اور نوجوان خدمت گار (جو ایسے ہوں گے) جیسے چھپائے ہوئے موتی ان کے آس پاس پھریں گے
Tafsir al-Jalalayn
And there will circulate from all around them for service youths delicate in demeanour of their own as if in terms of their beauty and immaculateness they were hidden pearls preserved inside shells because when it a pearl is inside it it is better than one that is not.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
Wa aqbala ba'duhum 'alaa ba'diny yatasaaa'aloon
And they will approach one another, inquiring of each other.
اور ایک دوسرے کی طرف رخ کرکے آپس میں گفتگو کریں گے
Tafsir al-Jalalayn
And some among them will turn to one another questioning each other — they ask one another about how they were in the past and what they have now attained in their delight and acknowledgement of the grace of God to them.
قَالُوٓا۟ إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ
Qaalooo innaa kunnaa qablu feee ahlinaa mushfiqeen
They will say, "Indeed, we were previously among our people fearful [of displeasing Allah].
کہیں گے کہ اس سے پہلے ہم اپنے گھر میں (خدا سے) ڈرتے رہتے تھے
Tafsir al-Jalalayn
They say as an intimation of the reason for this attainment ‘Truly before amid our families in the world we used to be ever anxious afraid of God’s chastisement;
فَمَنَّ ٱللَّهُ عَلَيْنَا وَوَقَىٰنَا عَذَابَ ٱلسَّمُومِ
Famannnal laahu 'alainaa wa waqaanaa 'azaabas samoom
So Allah conferred favor upon us and protected us from the punishment of the Scorching Fire.
تو خدا نے ہم پر احسان فرمایا اور ہمیں لو کے عذاب سے بچا لیا
Tafsir al-Jalalayn
but God showed us favour through His forgiveness and shielded us from the piercing chastisement al-samūm the Fire so called because it penetrates the pores al-masāmm; and they say also by way of intimation
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ
Innaa kunnaa min qablu nad'oohu innahoo huwal barrur raheem
Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent, the Merciful."
اس سے پہلے ہم اس سے دعائیں کیا کرتے تھے۔ بےشک وہ احسان کرنے والا مہربان ہے
Tafsir al-Jalalayn
indeed before that is in the world we used to call on Him worship Him affirming His Oneness. Verily He is read innahu as the beginning of a new independent sentence even if it introduces the reason in terms of its import; or read annahu as a reason in terms of the syntactical order of the words the Benign the Beneficent the True to His promise the Merciful One of tremendous mercy.
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
Fazakkir famaaa anta bini'mati rabbika bikaahininw wa laa majnoon
So remind [O Muhammad], for you are not, by the favor of your Lord, a soothsayer or a madman.
تو (اے پیغمبر) تم نصیحت کرتے رہو تم اپنے پروردگار کے فضل سے نہ تو کاہن ہو اور نہ دیوانے
Tafsir al-Jalalayn
So remind persist in reminding the idolaters and do not desist from this even if they say to you that you are a soothsayer or a madman. For by the grace of your Lord by His bestowal of grace on you you are neither soothsayer bi-kāhinin is the predicate of mā nor madman wa-lā majnūnin a supplement to it.
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ
Am yaqooloona shaa'irun natarabbasu bihee raibal manoon
Or do they say [of you], "A poet for whom we await a misfortune of time?"
کیا کافر کہتے ہیں کہ یہ شاعر ہے (اور) ہم اس کے حق میں زمانے کے حوادث کا انتظار کر رہے ہیں
Tafsir al-Jalalayn
Or am means bal do they say that he is ‘A poet for whom we may await the accidents of fate?’ the vicissitudes of time so that he will just die like other poets.
قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ
Qul tarabbasoo fa innee ma'akum minal mutarabbiseen
Say, "Wait, for indeed I am, with you, among the waiters."
کہہ دو کہ انتظار کئے جاؤ میں بھی تمہارے ساتھ انتظار کرتا ہوں
Tafsir al-Jalalayn
Say ‘Await! my death. For I too will be with you awaiting’ your death. They were then chastised with death by the sword on the day of Badr.
أَمْ تَأْمُرُهُمْ أَحْلَٰمُهُم بِهَٰذَآ أَمْ هُمْ قَوْمٌ طَاغُونَ
Am taamuruhum ahlaamuhum bihaazaaa am hum qawmun taaghoon
Or do their minds command them to [say] this, or are they a transgressing people?
کیا ان کی عقلیں ان کو یہی سکھاتی ہیں۔ بلکہ یہ لوگ ہیں ہی شریر
Tafsir al-Jalalayn
Or do their faculties of understanding prompt them to say this? their saying to him you are either a sorcerer a poet a soothsayer or a madman in other words they do not in reality prompt them to say this. Or am in effect means bal ‘rather’ are they a rebellious lot? because of their obstinacy.
أَمْ يَقُولُونَ تَقَوَّلَهُۥ بَل لَّا يُؤْمِنُونَ
Am yaqooloona taqawwalah; bal laa yu'minoon
Or do they say, "He has made it up"? Rather, they do not believe.
کیا (کفار) کہتے ہیں کہ ان پیغمبر نے قرآن از خود بنا لیا ہے بات یہ ہے کہ یہ (خدا پر) ایمان نہیں رکھتے
Tafsir al-Jalalayn
Or do they say ‘He has improvised it?’ he has concocted the Qur’ān. He has not concocted it; Rather they do not believe out of arrogance. If they continue to say that he has concocted it
فَلْيَأْتُوا۟ بِحَدِيثٍ مِّثْلِهِۦٓ إِن كَانُوا۟ صَٰدِقِينَ
Falyaatoo bihadeesim misliheee in kaanoo saadiqeen
Then let them produce a statement like it, if they should be truthful.
اگر یہ سچے ہیں تو ایسا کلام بنا تو لائیں
Tafsir al-Jalalayn
Then let them bring a concocted discourse like it if they are truthful in what they say.
أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَٰلِقُونَ
Am khuliqoo min ghairi shai'in am humul khaaliqoon
Or were they created by nothing, or were they the creators [of themselves]?
کیا یہ کسی کے پیدا کئے بغیر ہی پیدا ہوگئے ہیں۔ یا یہ خود (اپنے تئیں) پیدا کرنے والے ہیں
Tafsir al-Jalalayn
Or were they created out of nothing? that is without a Creator. Or are they the creators? of themselves. It makes no sense for a created thing to have no creator nor can a thing that will cease to existent have the power to create. There must be a Creator of them and that is God the One so why do they not affirm His Oneness and believe in His Messenger and His Book?
أَمْ خَلَقُوا۟ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بَل لَّا يُوقِنُونَ
Am khalaqus samaawaati wal ard; bal laa yooqinoon
Or did they create the heavens and the earth? Rather, they are not certain.
یا انہوں نے آسمانوں اور زمین کو پیدا کیا ہے؟ (نہیں) بلکہ یہ یقین ہی نہیں رکھتے
Tafsir al-Jalalayn
Or did they create the heavens and the earth? Nor can any but God the Creator have created them so why do they not worship Him? Nay but they are not certain of Him for otherwise they would have believed in His Prophet.
أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ
Am'indahum khazaaa'inu rabbika am humul musaitiroon
Or have they the depositories [containing the provision] of your Lord? Or are they the controllers [of them]?
کیا ان کے پاس تمہارے پروردگار کے خزانے ہیں۔ یا یہ (کہیں کے) داروغہ ہیں؟
Tafsir al-Jalalayn
Or do they possess the treasuries of your Lord? in the way of prophethood provision and other matters so that they are able to assign what they will exclusively to whom they will? Or are they the ones in control? or are they the mighty ones who hold sway? the verb from musaytirūna is saytara similar in root form to baytara ‘to practice veterinary medicine’ or bayqara ‘to corrupt’ ‘to ruin’.
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَٰنٍ مُّبِينٍ
Am lahum sullamuny yastami'oona feehi falyaati mustami'uhum bisultaanim mubeen
Or have they a stairway [into the heaven] upon which they listen? Then let their listener produce a clear authority.
یا ان کے پاس کوئی سیڑھی ہے جس پر (چڑھ کر آسمان سے باتیں) سن آتے ہیں۔ تو جو سن آتا ہے وہ صریح سند دکھائے
Tafsir al-Jalalayn
Or do they have a ladder a means of ascension into the heaven whereby they eavesdrop? that is at the top of which they listen in on the conversations of the angels so that they are then able to dispute with the Prophet as they claim. If that is what they assert Then let their eavesdropper let the one claiming to be able to listen in on their conversations on top of this ladder produce a manifest warrant a plain and evident proof. Now on account of the similarity of this assertion to their assertion that the angels are the daughters of God He exalted be He says
أَمْ لَهُ ٱلْبَنَٰتُ وَلَكُمُ ٱلْبَنُونَ
Am lahul banaatu wa lakumul banoon
Or has He daughters while you have sons?
کیا خدا کی تو بیٹیاں اور تمہارے بیٹے
Tafsir al-Jalalayn
Or does He have daughters as you claim whereas you have sons? Exalted be God above what you claim!
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
Am tas'aluhum ajran fahum mim maghramim musqaloon
Or do you, [O Muhammad], ask of them a payment, so they are by debt burdened down?
(اے پیغمبر) کیا تم ان سے صلہ مانگتے ہو کہ ان پر تاوان کا بوجھ پڑ رہا ہے
Tafsir al-Jalalayn
Or are you asking them for a fee a wage in return for what you have brought them in the way of religion so that they are weighed down with debt? with the liability for this so that they are unable to submit to God.
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
Am 'indahumul ghaibu fahum yaktuboon
Or have they [knowledge of] the unseen, so they write [it] down?
یا ان کے پاس غیب (کا علم) ہے کہ وہ اسے لکھ لیتے ہیں
Tafsir al-Jalalayn
Or do they have access to the Unseen that is the knowledge of it so that they can write it down? and are hence able to dispute with the Prophet s regarding the Resurrection and the matters relating to the Hereafter as they claim.
أَمْ يُرِيدُونَ كَيْدًا فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ
Am yureedoona kaidan fallazeena kafaroo humul makeedoon
Or do they intend a plan? But those who disbelieve - they are the object of a plan.
کیا یہ کوئی داؤں کرنا چاہتے ہیں تو کافر تو خود داؤں میں آنے والے ہیں
Tafsir al-Jalalayn
Or do they desire to outmanoeuvre? you and have you killed at the Assembly Council. But those who disbelieve they are the outmanoeuvred ones! the vanquished and the ones destroyed. God preserved him from them and then destroyed them at Badr.
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ ٱللَّهِ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
Am lahum ilaahun ghairul laa; subhaanal laahi 'ammaa yushrikoon
Or have they a deity other than Allah? Exalted is Allah above whatever they associate with Him.
کیا خدا کے سوا ان کا کوئی اور معبود ہے؟ خدا ان کے شریک بنانے سے پاک ہے
Tafsir al-Jalalayn
Or do they have a god other than God? Glory be to God exalted is He above any partners that they may ascribe! to Him in the way of gods the succession of interrogatives with am ‘or’ are intended to express censure and rebuke.
وَإِن يَرَوْا۟ كِسْفًا مِّنَ ٱلسَّمَآءِ سَاقِطًا يَقُولُوا۟ سَحَابٌ مَّرْكُومٌ
Wa iny yaraw kisfam minas samaaa'i saaqitany yaqooloo sahaabum markoom
And if they were to see a fragment from the sky falling, they would say, "[It is merely] clouds heaped up."
اور اگر یہ آسمان سے (عذاب) کا کوئی ٹکڑا گرتا ہوا دیکھیں تو کہیں کہ یہ گاڑھا بادل ہے
Tafsir al-Jalalayn
And if they were to see a fragment a portion of the heaven falling on them — as they say Then make fragments of the heaven fall upon us Q. 26187 as a chastisement for them — they would say this is ‘A heap of clouds!’ piled on top of one another that will bring us water; and so they do not believe.
فَذَرْهُمْ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى فِيهِ يُصْعَقُونَ
Fazarhum hatta yulaaqoo yawmahumul lazee feehi yus'aqoon
So leave them until they meet their Day in which they will be struck insensible -
پس ان کو چھوڑ دو یہاں تک کہ وہ روز جس میں وہ بےہوش کردیئے جائیں گے، سامنے آجائے
Tafsir al-Jalalayn
So leave them until they encounter that day of theirs in which they will be thunderstruck in which they will die;
يَوْمَ لَا يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْـًٔا وَلَا هُمْ يُنصَرُونَ
Yawma laa yughnee 'anhum kaidumhum shai'anw wa laa hum yunsaroon
The Day their plan will not avail them at all, nor will they be helped.
جس دن ان کا کوئی داؤں کچھ بھی کام نہ آئے اور نہ ان کو (کہیں سے) مدد ہی ملے
Tafsir al-Jalalayn
the day when their guile will avail them nothing yawma lā yughnī is a substitution for yawmahumu ‘that day of theirs’ and they will not be helped they will not be protected from the chastisement in the Hereafter.
وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Wa inna lillazeena zalamoo 'azaaban doona zalika wa laakinna aksarahum laa ya'lamoon
And indeed, for those who have wronged is a punishment before that, but most of them do not know.
اور ظالموں کے لئے اس کے سوا اور عذاب بھی ہے لیکن ان میں کے اکثر نہیں جانتے
Tafsir al-Jalalayn
And assuredly for those who do wrong by their persistence in disbelief there is a chastisement beyond that in this world before their death — thus they were punished with famine and drought for seven years and with being killed on the day of Badr; but most of them do not know that the chastisement will befall them.
وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
Wasbir lihukmi rabbika fa innaka bi-a'yuninaa wa sabbih bihamdi rabbika heena taqoom
And be patient, [O Muhammad], for the decision of your Lord, for indeed, you are in Our eyes. And exalt [Allah] with praise of your Lord when you arise.
اور تم اپنے پروردگار کے حکم کے انتظار میں صبر کئے رہو۔ تم تو ہماری آنکھوں کے سامنے ہو اور جب اُٹھا کرو تو اپنے پروردگار کی تعریف کے ساتھ تسبیح کیا کرو
Tafsir al-Jalalayn
And submit patiently to the judgement of your Lord that they be reprieved and do not be grieved for surely you fare before Our eyes you are in Our sight We see you and preserve you. And glorify continuously with praise of your Lord that is to say say subhāna’Llāhi wa bi-hamdihi ‘Glory and praise be to God!’ when you rise from your sleeping-place or your sitting-place
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَإِدْبَٰرَ ٱلنُّجُومِ
Wa minal laili fasabbihhu wa idbaaran nujoom
And in a part of the night exalt Him and after [the setting of] the stars.
اور رات کے بعض اوقات میں بھی اور ستاروں کے غروب ہونے کے بعد بھی اس کی تنزیہ کیا کرو
Tafsir al-Jalalayn
and glorify Him at night — also in actual utterance — and at the receding of the stars idbāra is a verbal noun that is to say also glorify Him after these have set; or it means in the case of the former perform the two evening prayers and in the case of the latter the two units rak‘a of the dawn prayer or — it is said — the morning prayer.