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Al-Muddaththirالمدثر

Tafsir al-Jalalayn

All surahs
74:1Graph

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلْمُدَّثِّرُ

Yaaa ayyuhal muddassir

O you who covers himself [with a garment],

اے (محمدﷺ) جو کپڑا لپیٹے پڑے ہو

Tafsir al-Jalalayn

O you enveloped in your mantle the Prophet s al-muddaththir is actually al-mutadaththir but the tā’ has been assimilated with the dāl that is to say the one who is enwrapped in his clothes when the Revelation Gabriel comes down on him

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قُمْ فَأَنذِرْ

Qum fa anzir

Arise and warn

اُٹھو اور ہدایت کرو

Tafsir al-Jalalayn

arise and warn threaten the people of Mecca with punishment in the Fire should they refuse to believe;

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وَرَبَّكَ فَكَبِّرْ

Wa rabbaka fakabbir

And your Lord glorify

اور اپنے پروردگار کی بڑائی کرو

Tafsir al-Jalalayn

and magnify your Lord exalt Him above what is ascribed to Him by the idolaters;

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وَثِيَابَكَ فَطَهِّرْ

Wa siyaabaka fatahhir

And your clothing purify

اور اپنے کپڑوں کو پاک رکھو

Tafsir al-Jalalayn

and purify your clothes from impurity or it means shorten them instead of imitating the way in which the Arabs are wont to let their robes drag behind them out of vanity for perhaps they will be sullied by some impurity;

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وَٱلرُّجْزَ فَٱهْجُرْ

Warrujza fahjur

And uncleanliness avoid

اور ناپاکی سے دور رہو

Tafsir al-Jalalayn

and shun all defilement this rijz was explained by the Prophet s to be the graven images; in other words persist in shunning them.

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وَلَا تَمْنُن تَسْتَكْثِرُ

Wa laa tamnun tastaksir

And do not confer favor to acquire more

اور (اس نیت سے) احسان نہ کرو کہ اس سے زیادہ کے طالب ہو

Tafsir al-Jalalayn

And do not grant a favour seeking greater gain read tastakthiru as a circumstantial qualifier in other words do not give something in order to demand more in return this stipulation is specific to the Prophet s since he is enjoined to adopt the fairest traits and the noblest of manners;

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وَلِرَبِّكَ فَٱصْبِرْ

Wa li Rabbika fasbir

But for your Lord be patient.

اور اپنے پروردگار کے لئے صبر کرو

Tafsir al-Jalalayn

and endure patiently for the sake of your Lord all His commands and prohibitions.

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فَإِذَا نُقِرَ فِى ٱلنَّاقُورِ

Fa izaa nuqira fin naaqoor

And when the trumpet is blown,

جب صور پھونکا جائے گا

Tafsir al-Jalalayn

For when the trumpet is sounded when the trumpet is blown that is the Horn qarn at the second blast

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فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ

Fazaalika yawma 'iziny yawmun 'aseer

That Day will be a difficult day

وہ دن کا مشکل دن ہوگا

Tafsir al-Jalalayn

that day that is to say the time of the sounding yawma’idhin is a substitution for the preceding subject and is not declined because it is annexed to something that cannot be declined; the predicate of the subject is the following will be a harsh day idhā is operated by what is indicated by the statement ishtadda’l-amru ‘for when the trumpet is sounded the situation will be terrible’

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عَلَى ٱلْكَٰفِرِينَ غَيْرُ يَسِيرٍ

'Alal kaafireena ghayru yaseer

For the disbelievers - not easy.

(یعنی) کافروں پر آسان نہ ہوگا

Tafsir al-Jalalayn

for the disbelievers not at all easy herein is an indication that it will be easy for believers despite its harshness.

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ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًا

Zamee wa man khalaqtu waheedaa

Leave Me with the one I created alone

ہمیں اس شخص سے سمجھ لینے دو جس کو ہم نے اکیلا پیدا کیا

Tafsir al-Jalalayn

Leave Me to deal with him whom I created wa-man khalaqtu is a supplement to the direct object or it is an object of accompaniment lonely wahīdan is a circumstantial qualifier referring to the man ‘whom’ or to the pronoun referring to it but omitted from khalaqtu sc. khalaqtuhu alone without family or wealth — this was al-Walīd b. al-Mughīra al-Makhzūmī —

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وَجَعَلْتُ لَهُۥ مَالًا مَّمْدُودًا

Wa ja'altu lahoo maalam mamdoodaa

And to whom I granted extensive wealth

اور مال کثیر دیا

Tafsir al-Jalalayn

and then assigned him ample means abundant and continuous generated from his crops livestock and commerce

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وَبَنِينَ شُهُودًا

Wa baneena shuhoodaa

And children present [with him]

اور (ہر وقت اس کے پاس) حاضر رہنے والے بیٹے دیئے

Tafsir al-Jalalayn

and sons ten or more present by his side present at social gatherings and whose testimonies are listened to

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وَمَهَّدتُّ لَهُۥ تَمْهِيدًا

Wa mahhattu lahoo tamheeda

And spread [everything] before him, easing [his life].

اور ہر طرح کے سامان میں وسعت دی

Tafsir al-Jalalayn

and facilitated extended for him greatly his livelihood duration of life and children.

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ثُمَّ يَطْمَعُ أَنْ أَزِيدَ

Summa yat ma'u an azeed

Then he desires that I should add more.

ابھی خواہش رکھتا ہے کہ اور زیادہ دیں

Tafsir al-Jalalayn

Still he is eager that I should give him more.

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كَلَّآ إِنَّهُۥ كَانَ لِـَٔايَٰتِنَا عَنِيدًا

Kallaaa innahoo kaana li Aayaatinaa 'aneedaa

No! Indeed, he has been toward Our verses obstinate.

ایسا ہرگز نہیں ہوگا۔ یہ ہماری آیتیں کا دشمن رہا ہے

Tafsir al-Jalalayn

Nay! I shall not give him more than that. He is indeed stubborn to Our signs to the Qur’ān.

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سَأُرْهِقُهُۥ صَعُودًا

Sa urhiquhoo sa'oodaa

I will cover him with arduous torment.

ہم اسے صعود پر چڑھائیں گے

Tafsir al-Jalalayn

Soon I shall burden him with a trying chastisement; alternatively sa‘ūdan means a mountain of fire which he will be made to ascend and then fall down from forever.

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إِنَّهُۥ فَكَّرَ وَقَدَّرَ

Innahoo fakkara wa qaddar

Indeed, he thought and deliberated.

اس نے فکر کیا اور تجویز کی

Tafsir al-Jalalayn

Indeed he pondered what to say about the Qur’ān which he heard from the Prophet s and decided this in his mind.

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فَقُتِلَ كَيْفَ قَدَّرَ

Faqutila kayfa qaddar

So may he be destroyed [for] how he deliberated.

یہ مارا جائے اس نے کیسی تجویز کی

Tafsir al-Jalalayn

Perish he may he be cursed and chastised how he decided! perish he whatever the nature of his decision may have been.

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ثُمَّ قُتِلَ كَيْفَ قَدَّرَ

Summa qutila kaifa qaddar

Then may he be destroyed [for] how he deliberated.

پھر یہ مارا جائے اس نے کیسی تجویز کی

Tafsir al-Jalalayn

Again perish he how he decided!

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ثُمَّ نَظَرَ

Summa nazar

Then he considered [again];

پھر تامل کیا

Tafsir al-Jalalayn

Then he contemplated the faces of his people; or he contemplated with what words he might cast aspersions upon it.

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ثُمَّ عَبَسَ وَبَسَرَ

Summa 'abasa wa basar

Then he frowned and scowled;

پھر تیوری چڑھائی اور منہ بگاڑ لیا

Tafsir al-Jalalayn

Then he frowned he contracted his face and glowered anguished by what he wanted to say and scowled increasing the contracting and the glowering in his face.

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ثُمَّ أَدْبَرَ وَٱسْتَكْبَرَ

Summaa adbara wastakbar

Then he turned back and was arrogant

پھر پشت پھیر کر چلا اور (قبول حق سے) غرور کیا

Tafsir al-Jalalayn

Then he turned his back to faith in disdain scornful of following the Prophet s

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فَقَالَ إِنْ هَٰذَآ إِلَّا سِحْرٌ يُؤْثَرُ

Faqaala in haazaaa illaa sihruny yu'sar

And said, "This is not but magic imitated [from others].

پھر کہنے لگا کہ یہ تو جادو ہے جو (اگلوں سے) منتقل ہوتا آیا ہے

Tafsir al-Jalalayn

and said of what he the Prophet had brought ‘This is nothing but handed-down sorcery learnt from sorcerers;

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إِنْ هَٰذَآ إِلَّا قَوْلُ ٱلْبَشَرِ

In haazaaa illaa qawlul bashar

This is not but the word of a human being."

(پھر بولا) یہ (خدا کا کلام نہیں بلکہ) بشر کا کلام ہے

Tafsir al-Jalalayn

this is nothing but the speech of humans’ similar to what they the idolaters had said ‘It is only a human that is teaching him’ Q. 16103.

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سَأُصْلِيهِ سَقَرَ

Sa usleehi saqar

I will drive him into Saqar.

ہم عنقریب اس کو سقر میں داخل کریں گے

Tafsir al-Jalalayn

I shall soon admit him into Saqar! — Hell.

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وَمَآ أَدْرَىٰكَ مَا سَقَرُ

Wa maaa adraaka maa saqar

And what can make you know what is Saqar?

اور تم کیا سمجھے کہ سقر کیا ہے؟

Tafsir al-Jalalayn

And how would you know what is Saqar? — this interrogative is intended to emphasise its enormity.

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لَا تُبْقِى وَلَا تَذَرُ

Laa tubqee wa laa tazar

It lets nothing remain and leaves nothing [unburned],

(وہ آگ ہے کہ) نہ باقی رکھے گی اور نہ چھوڑے گی

Tafsir al-Jalalayn

It neither spares nor leaves behind anything of flesh or nerve but destroys it all after which he is restored to his former state.

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لَوَّاحَةٌ لِّلْبَشَرِ

Lawwaahatul lilbashar

Blackening the skins.

اور بدن جھلس کر سیاہ کردے گی

Tafsir al-Jalalayn

It burns away the flesh scorching the surface of skin.

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عَلَيْهَا تِسْعَةَ عَشَرَ

'Alaihaa tis'ata 'ashar

Over it are nineteen [angels].

اس پر اُنیس داروغہ ہیں

Tafsir al-Jalalayn

There are nineteen keepers standing over it angels its keepers; a certain disbeliever who was a mighty stalwart said ‘I will avail you seventeen of them if you avail me just two’. God exalted be He says

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وَمَا جَعَلْنَآ أَصْحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا۟ لِيَسْتَيْقِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَيَزْدَادَ ٱلَّذِينَ ءَامَنُوٓا۟ إِيمَٰنًا وَلَا يَرْتَابَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْمُؤْمِنُونَ وَلِيَقُولَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِىَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ

Wa maaja''alnaaa As haaban naari illaa malaaa 'ikatanw wa maa ja'alnaa 'iddatahum illaa fitnatal lillazeena kafaroo liyastayqinal lazeena ootul kitaaba wa yazdaadal lazeena aamanooo eemaananw wa laa yartaabal lazeena ootul kitaaba walmu'minoona wa liyaqoolal lazeena fee quloo bihim maradunw walkaafiroona maazaaa araadal laahu bihaazaa masalaa; kazaalika yudillul laahu many yashaaa'u wa yahdee many yashaaa'; wa maa ya'lamu junooda rabbika illaa hoo; wa maa hiya illaa zikraa lil bashar

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity.

اور ہم نے دوزخ کے داروغہ فرشتے بنائے ہیں۔ اور ان کا شمار کافروں کی آزمائش کے لئے مقرر کیا ہے (اور) اس لئے کہ اہل کتاب یقین کریں اور مومنوں کا ایمان اور زیادہ ہو اور اہل کتاب اور مومن شک نہ لائیں۔ اور اس لئے کہ جن لوگوں کے دلوں میں (نفاق کا) مرض ہے اور (جو) کافر (ہیں) کہیں کہ اس مثال (کے بیان کرنے) سے خدا کا مقصد کیا ہے؟ اسی طرح خدا جس کو چاہتا ہے گمراہ کرتا ہے اور جس کو چاہتا ہے ہدایت کرتا ہے اور تمہارے پروردگار کے لشکروں کو اس کے سوا کوئی نہیں جانتا۔ اور یہ تو بنی آدم کے لئے نصیحت ہے

Tafsir al-Jalalayn

And We have appointed only angels as wardens of the Fire in other words and so they cannot be withstood as these disbelievers are wont to imagine; and We have made their number so only as a stumbling-block a cause for error for those who disbelieve when they then say ‘Why are there nineteen of them?’ so that those who were given the Scripture namely the Jews may be certain of the sincerity of the Prophet s in saying that they are nineteen for this concords with what is in their Scripture; and that those who believe from among the People of the Scripture may increase in faith in affirmation of the truth given that what the Prophet s has said concords with what is in their Scripture and that those given the Scripture and the believers those other than these Jews may not be in doubt concerning the number of these angels and that those in whose hearts there is a sickness an uncertainty those in Medina and the disbelievers in Mecca may say ‘What did God mean by this number as a similitude?’ mathalan they referred to it thus as a mathal on account of it being a curious matter; in terms of syntax it mathalan is a circumstantial qualifier. Thus that is just as the one who rejects this number is led astray and the one who affirms the truth of it is guided God leads astray whom He will and guides whom He will. And none knows the hosts of your Lord namely the angels none knows them in terms of their strength and their assistants except Him. And it that is Saqar is nothing but a reminder for humans.

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كَلَّا وَٱلْقَمَرِ

Kallaa walqamar

No! By the moon

ہاں ہاں (ہمیں) چاند کی قسم

Tafsir al-Jalalayn

Nay kallā denoting a commencement of a new sentence to be understood as alā by the moon!

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وَٱلَّيْلِ إِذْ أَدْبَرَ

Wallaili adbar

And [by] the night when it departs

اور رات کی جب پیٹھ پھیرنے لگے

Tafsir al-Jalalayn

And by the night when it returns! if read as idhā dabara when it comes back after day a variant reading has idh adbara meaning ‘when it has receded’.

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وَٱلصُّبْحِ إِذَآ أَسْفَرَ

Wassub hi izaaa asfar

And [by] the morning when it brightens,

اور صبح کی جب روشن ہو

Tafsir al-Jalalayn

And by the dawn when it appears!

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إِنَّهَا لَإِحْدَى ٱلْكُبَرِ

Innahaa la ihdal kubar

Indeed, the Fire is of the greatest [afflictions]

کہ وہ (آگ) ایک بہت بڑی (آفت) ہے

Tafsir al-Jalalayn

Verily it that is Saqar is one of the enormities one of the greatest calamities —

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نَذِيرًا لِّلْبَشَرِ

Nazeeral lilbashar

As a warning to humanity -

(اور) بنی آدم کے لئے مؤجب خوف

Tafsir al-Jalalayn

a warning nadhīran is a circumstantial qualifier referring to ihdā ‘one of’ and it is masculine because it denotes masculine ‘adhāb ‘chastisement’ to all humans;

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لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ

Liman shaaa'a minkum any yataqaddama aw yata akhkhar

To whoever wills among you to proceed or stay behind.

جو تم میں سے آگے بڑھنا چاہے یا پیچھے رہنا چاہے

Tafsir al-Jalalayn

alike to those of you who wish li-man shā’a minkum is a substitution for li’l-bashar ‘to all humans’ to advance towards good or towards Paradise by means of faith or linger behind in evil or in Hell because of their disbelief.

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كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ رَهِينَةٌ

Kullu nafsim bim kasabat raheenah

Every soul, for what it has earned, will be retained

ہر شخص اپنے اعمال کے بدلے گرو ہے

Tafsir al-Jalalayn

Every soul is held to ransom by what it earns it is ransomed and requited for its deeds with the Fire

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إِلَّآ أَصْحَٰبَ ٱلْيَمِينِ

Illaaa as haabal yameen

Except the companions of the right,

مگر داہنی طرف والے (نیک لوگ)

Tafsir al-Jalalayn

except those of the right hand namely the believers who will be saved from it and who will be

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فِى جَنَّٰتٍ يَتَسَآءَلُونَ

Fee jannaatiny yata saaa'aloon

[Who will be] in gardens, questioning each other

(کہ) وہ باغہائے بہشت میں (ہوں گے اور) پوچھتے ہوں گے

Tafsir al-Jalalayn

in gardens questioning one another

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عَنِ ٱلْمُجْرِمِينَ

'Anil mujrimeen

About the criminals,

(یعنی آگ میں جلنے والے) گنہگاروں سے

Tafsir al-Jalalayn

about the guilty and their predicament; and they will say to them after all those who believed in the One God muwahhidūn are brought out of the Fire

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مَا سَلَكَكُمْ فِى سَقَرَ

Maa salakakum fee saqar

[And asking them], "What put you into Saqar?"

کہ تم دوزخ میں کیوں پڑے؟

Tafsir al-Jalalayn

‘What has landed you in what has made you enter Saqar?’

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قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ

Qaaloo lam naku minal musalleen

They will say, "We were not of those who prayed,

وہ جواب دیں گے کہ ہم نماز نہیں پڑھتے تھے

Tafsir al-Jalalayn

They will say ‘We were not of those who prayed.

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وَلَمْ نَكُ نُطْعِمُ ٱلْمِسْكِينَ

Wa lam naku nut'imul miskeen

Nor did we used to feed the poor.

اور نہ فقیروں کو کھانا کھلاتے تھے

Tafsir al-Jalalayn

Nor did we ever feed the needy.

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وَكُنَّا نَخُوضُ مَعَ ٱلْخَآئِضِينَ

Wa kunnaa nakhoodu ma'al khaaa'ideen

And we used to enter into vain discourse with those who engaged [in it],

اور اہل باطل کے ساتھ مل کر (حق سے) انکار کرتے تھے

Tafsir al-Jalalayn

And we used to delve into falsehood along with those who delved

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وَكُنَّا نُكَذِّبُ بِيَوْمِ ٱلدِّينِ

Wa kunnaa nukazzibu bi yawmid Deen

And we used to deny the Day of Recompense

اور روز جزا کو جھٹلاتے تھے

Tafsir al-Jalalayn

and we used to deny the Day of Judgement the Day of Resurrection and Requital

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حَتَّىٰٓ أَتَىٰنَا ٱلْيَقِينُ

Hattaaa ataanal yaqeen

Until there came to us the certainty."

یہاں تک کہ ہمیں موت آگئی

Tafsir al-Jalalayn

until finally the inevitable came to us’ — death.

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فَمَا تَنفَعُهُمْ شَفَٰعَةُ ٱلشَّٰفِعِينَ

Famaa tanfa'uhum shafaa'atush shaafi'een

So there will not benefit them the intercession of [any] intercessors.

(تو اس حال میں) سفارش کرنے والوں کی سفارش ان کے حق میں کچھ فائدہ نہ دے گی

Tafsir al-Jalalayn

Thus the intercession of the intercessors from among the angels the prophets and the righteous will not avail them in other words there will be no intercession for them.

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فَمَا لَهُمْ عَنِ ٱلتَّذْكِرَةِ مُعْرِضِينَ

Famaa lahum 'anittazkirati mu'rideen

Then what is [the matter] with them that they are, from the reminder, turning away

ان کو کیا ہوا ہے کہ نصیحت سے روگرداں ہو رہے ہیں

Tafsir al-Jalalayn

So what fa-mā the subject is wrong with them lahum the predicate thereof semantically connected to an omitted clause the person of which has been transposed onto it that they turn away mu‘ridīna is a circumstantial qualifier referring to the suffixed pronoun in lahum ‘them’ from the Reminder — in other words ‘what has happened to them that they have turned away from admonition’ —

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كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ

Ka annahum humurum mustanfirah

As if they were alarmed donkeys

گویا گدھے ہیں کہ بدک جاتے ہیں

Tafsir al-Jalalayn

as if they were wild asses

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فَرَّتْ مِن قَسْوَرَةٍۭ

Farrat min qaswarah

Fleeing from a lion?

(یعنی) شیر سے ڈر کر بھاگ جاتے ہیں

Tafsir al-Jalalayn

fleeing from a lion? that is to say fleeing from it with absolute fright.

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بَلْ يُرِيدُ كُلُّ ٱمْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً

Bal yureedu kullum ri'im minhum any yu'taa suhufam munashsharah

Rather, every person among them desires that he would be given scriptures spread about.

اصل یہ ہے کہ ان میں سے ہر شخص یہ چاہتا ہے کہ اس کے پاس کھلی ہوئی کتاب آئے

Tafsir al-Jalalayn

Nay but everyone of them desires to be given unrolled scrolls from God exalted be He enjoining them to follow the Prophet s as they said before ‘And even then we will not believe your ascension until you bring down for us a book that we may read’ Q. 1793.

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كَلَّا بَل لَّا يَخَافُونَ ٱلْـَٔاخِرَةَ

Kallaa bal laa yakhaafoonal aakhirah

No! But they do not fear the Hereafter.

ایسا ہرگز نہیں ہوگا۔ حقیقت یہ ہے کہ ان کو آخرت کا خوف ہی نہیں

Tafsir al-Jalalayn

No indeed! kallā a deterrent of what they desire. Rather they do not fear the Hereafter that is the chastisement thereof.

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كَلَّآ إِنَّهُۥ تَذْكِرَةٌ

Kallaaa innahoo tazkirah

No! Indeed, the Qur'an is a reminder

کچھ شک نہیں کہ یہ نصیحت ہے

Tafsir al-Jalalayn

No indeed! kallā a commencement of a new sentence Assuredly it that is the Qur’ān is a Reminder an admonition.

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فَمَن شَآءَ ذَكَرَهُۥ

Fa man shaaa'a zakarah

Then whoever wills will remember it.

تو جو چاہے اسے یاد رکھے

Tafsir al-Jalalayn

So whoever wills shall remember it he shall read it and be admonished by it.

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وَمَا يَذْكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ هُوَ أَهْلُ ٱلتَّقْوَىٰ وَأَهْلُ ٱلْمَغْفِرَةِ

Wa maa yazkuroona illaaa any yashaaa'al laah; Huwa ahlut taqwaa wa ahlul maghfirah

And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness.

اور یاد بھی تب ہی رکھیں گے جب خدا چاہے۔ وہی ڈرنے کے لائق اور بخشش کا مالک ہے

Tafsir al-Jalalayn

And they will not remember yadhkurūna or read second person plural tadhkurūna unless God wills it. He is the One worthy of your fear and the One worthy to forgive by forgiving those who fear Him.