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Tafsir al-Jalalayn

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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

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وَكِتَٰبٍ مَّسْطُورٍ

Wa kitaabim mastoor

And [by] a Book inscribed

اور کتاب کی جو لکھی ہوئی ہے

Tafsir al-Jalalayn

and an inscribed Book

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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.

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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;

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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

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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

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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;

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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.

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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

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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.

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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

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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;

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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

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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!

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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?

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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.

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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

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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.

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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’.

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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.

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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.

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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.

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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.

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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.

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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.

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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;

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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

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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.

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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.

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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.

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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.

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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.

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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

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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.

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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?

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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.

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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’.

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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

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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!

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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.

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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.

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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.

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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.

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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.

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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;

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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.

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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.

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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

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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.