بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْفَجْرِ
Wal-Fajr
By the dawn
فجر کی قسم
Tafsir al-Jalalayn
By the dawn that is to say by the dawn of each day
وَلَيَالٍ عَشْرٍ
Wa layaalin 'ashr
And [by] ten nights
اور دس راتوں کی
Tafsir al-Jalalayn
and by the ten nights the first ten nights of Dhū’l-Hijja
وَٱلشَّفْعِ وَٱلْوَتْرِ
Wash shaf'i wal watr
And [by] the even [number] and the odd
اور جفت اور طاق کی
Tafsir al-Jalalayn
and by the even the pair and the odd read watr or witr two alternative forms the single
وَٱلَّيْلِ إِذَا يَسْرِ
Wallaili izaa yasr
And [by] the night when it passes,
اور رات کی جب جانے لگے
Tafsir al-Jalalayn
and by the night in motion falling or receding
هَلْ فِى ذَٰلِكَ قَسَمٌ لِّذِى حِجْرٍ
Hal fee zaalika qasamul lizee hijr
Is there [not] in [all] that an oath [sufficient] for one of perception?
اور بے شک یہ چیزیں عقلمندوں کے نزدیک قسم کھانے کے لائق ہیں کہ (کافروں کو ضرور عذاب ہو گا)
Tafsir al-Jalalayn
Is there in that oath an oath for one of sense? one of intellect the response to the oath has been omitted that is to say it is to be understood as something like la-tu‘adhdhabunna yā kuffāra Makka ‘you will assuredly be chastised O disbelievers of Mecca!’.
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
Alam tara kaifa fa'ala rabbuka bi'aad
Have you not considered how your Lord dealt with 'Aad -
کیا تم نے نہیں دیکھا کہ تمہارے پروردگار نے عاد کے ساتھ کیا کیا
Tafsir al-Jalalayn
Have you not seen do you not know O Muhammad (s) how your Lord dealt with ‘Ād
إِرَمَ ذَاتِ ٱلْعِمَادِ
Iramaa zaatil 'imaad
[With] Iram - who had lofty pillars,
(جو) ارم (کہلاتے تھے اتنے) دراز قد
Tafsir al-Jalalayn
Iram — these were the former people of ‘Ād Irama is an explicative supplement or a substitution and it is treated as a diptote because it is a proper noun and feminine — of the towering ones that is to say the tall ones — the tallest one among them would reach four hundred cubits —
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَٰدِ
Allatee lam yukhlaq misluhaa fil bilaad
The likes of whom had never been created in the land?
کہ تمام ملک میں ایسے پیدا نہیں ہوئے تھے
Tafsir al-Jalalayn
the like of which was not created in the land in terms of their power of assault and strength
وَثَمُودَ ٱلَّذِينَ جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ
Wa samoodal lazeena jaabus sakhra bil waad
And [with] Thamud, who carved out the rocks in the valley?
اور ثمود کے ساتھ (کیا کیا) جو وادئِ (قریٰ) میں پتھر تراشتے تھے (اور گھر بناتے) تھے
Tafsir al-Jalalayn
and Thamūd who hollowed hewed the rocks sakhr is the plural of sakhra in the valley the Wādī al-Qurā rocks which they used as dwellings
وَفِرْعَوْنَ ذِى ٱلْأَوْتَادِ
Wa fir'awna zil awtaad
And [with] Pharaoh, owner of the stakes? -
اور فرعون کے ساتھ (کیا کیا) جو خیمے اور میخیں رکھتا تھا
Tafsir al-Jalalayn
and Pharaoh the one of the tent-pegs he used to fasten four pegs and tie to these the hands and feet of those whom he tortured —
ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَٰدِ
Allazeena taghaw fil bilaad
[All of] whom oppressed within the lands
یہ لوگ ملکوں میں سرکش ہو رہے تھے
Tafsir al-Jalalayn
those who were rebellious became tyrannical in the land
فَأَكْثَرُوا۟ فِيهَا ٱلْفَسَادَ
Fa aksaroo feehal fasaad
And increased therein the corruption.
اور ان میں بہت سی خرابیاں کرتے تھے
Tafsir al-Jalalayn
and caused much corruption therein? by way of slaying and otherwise.
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
Fasabba 'alaihim Rabbuka sawta 'azaab
So your Lord poured upon them a scourge of punishment.
تو تمہارے پروردگار نے ان پر عذاب کا کوڑا نازل کیا
Tafsir al-Jalalayn
So your Lord poured on them a scourge of chastisement.
إِنَّ رَبَّكَ لَبِٱلْمِرْصَادِ
Inna Rabbaka labil mirsaad
Indeed, your Lord is in observation.
بے شک تمہارا پروردگار تاک میں ہے
Tafsir al-Jalalayn
Assuredly your Lord is ever on the watch watching over the deeds of servants nothing of which escapes Him that He may then requite them for these deeds.
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
Fa ammal insaanu izaa mab talaahu Rabbuhoo fa akramahoo wa na' 'amahoo fa yaqoolu Rabbeee akraman
And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me."
مگر انسان (عجیب مخلوق ہے کہ) جب اس کا پروردگار اس کو آزماتا ہے تو اسے عزت دیتا اور نعمت بخشتا ہے۔ تو کہتا ہے کہ (آہا) میرے پروردگار نے مجھے عزت بخشی
Tafsir al-Jalalayn
And as for man the disbeliever whenever his Lord tests him and honours him with wealth and other things and is gracious to him he says ‘My Lord has honoured me’.
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
Wa ammaaa izaa mabtalaahu faqadara 'alaihi rizqahoo fa yaqoolu Rabbeee ahaanan
But when He tries him and restricts his provision, he says, "My Lord has humiliated me."
اور جب (دوسری طرح) آزماتا ہے کہ اس پر روزی تنگ کر دیتا ہے تو کہتا ہے کہ (ہائے) میرے پروردگار نے مجھے ذلیل کیا
Tafsir al-Jalalayn
But when he tests him and restricts his provision for him he says ‘My Lord has humiliated me’.
كَلَّا بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ
Kalla bal laa tukrimooo nal yateem
No! But you do not honor the orphan
نہیں بلکہ تم لوگ یتیم کی خاطر نہیں کرتے
Tafsir al-Jalalayn
No indeed! — a disavowal of this notion in other words honour is not about wealth nor is there any humiliation in poverty rather it has to do with obedience and disobedience respectively; but the disbelievers of Mecca unmindful of this. Rather they do not honour the orphan they do not treat him with kindness despite their wealth or it means that they do not give him what is his due from an inheritance
وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
Wa laa tahaaaddoona 'alaata'aamil miskeen
And you do not encourage one another to feed the poor.
اور نہ مسکین کو کھانا کھلانے کی ترغیب دیتے ہو
Tafsir al-Jalalayn
and they do not urge neither themselves nor others the feeding of the needy;
وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا
Wa taakuloonat turaasa aklal lammaa
And you consume inheritance, devouring [it] altogether,
اور میراث کے مال سمیٹ کر کھا جاتے ہو
Tafsir al-Jalalayn
and they devour inheritance turāth means mīrāth greedily lamman that is to say voraciously when they appropriate lammuhum the women’s and the young ones’ share of the inheritance together with their own share of it or to their own wealth;
وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا
Wa tuhibboonal maala hubban jammaa
And you love wealth with immense love.
اور مال کو بہت ہی عزیز رکھتے ہو
Tafsir al-Jalalayn
and they love wealth with abounding love that is to say greatly and so they do not expend any of it a variant reading in the case of all four verbs has the second person plural.
كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا
Kallaaa izaaa dukkatil ardu dakkan dakka
No! When the earth has been leveled - pounded and crushed -
تو جب زمین کی بلندی کوٹ کوٹ کو پست کر دی جائے گی
Tafsir al-Jalalayn
No indeed! — a deterrent for them from such conduct. When the earth is pulverised repeatedly when it is shaken until every edifice has collapsed and is destroyed
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا
Wa jaaa'a Rabbuka wal malaku saffan saffaa
And your Lord has come and the angels, rank upon rank,
اور تمہارا پروردگار (جلوہ فرما ہو گا) اور فرشتے قطار باندھ باندھ کر آ موجود ہوں گے
Tafsir al-Jalalayn
and your Lord that is to say His command and the angels arrive rank on rank saffan saffan is a circumstantial qualifier meaning ‘standing in rows’ or ‘made up of many ranks’
وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَٰنُ وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ
Wa jeee'a yawma'izim bi jahannnam; Yawma 'iziny yatazakkarul insaanu wa annaa lahuz zikraa
And brought [within view], that Day, is Hell - that Day, man will remember, but what good to him will be the remembrance?
اور دوزخ اس دن حاضر کی جائے گی تو انسان اس دن متنبہ ہو گا مگر تنبہ (سے) اسے (فائدہ) کہاں (مل سکے گا)
Tafsir al-Jalalayn
and Hell on that day is brought near pulled by seventy thousand sets of reins each set of reins pulled by the hands of seventy thousand angels as it groans and seethes in fury; on that day yawma’idhin is a substitution for idhā ‘when’ the response to which is the following man that is to say the disbeliever will remember his prodigal conduct in it but how will remembering avail him now? the interrogative is meant as a denial in other words his remembering that will not be of any use to him.
يَقُولُ يَٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى
Yaqoolu yaa laitanee qaddamtu lihayaatee
He will say, "Oh, I wish I had sent ahead [some good] for my life."
کہے گا کاش میں نے اپنی زندگی (جاودانی کے لیے) کچھ آگے بھیجا ہوتا
Tafsir al-Jalalayn
He will say as he remembers ‘O yā is for calling attention to something would that I had sent ahead good deeds and faith for my life!’ for a good life in the Hereafter or it means ‘during my life’ in the world.
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ
Fa Yawma izil laa yu'azzibu 'azaabahooo ahad
So on that Day, none will punish [as severely] as His punishment,
تو اس دن نہ کوئی خدا کے عذاب کی طرح کا (کسی کو) عذاب دے گا
Tafsir al-Jalalayn
Then on that day none shall mete out read yu‘adhdhibu His God’s chastisement that is to say He shall not delegate it to any other;
وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ
Wa laa yoosiqu wasaaqa hooo ahad
And none will bind [as severely] as His binding [of the evildoers].
اور نہ کوئی ویسا جکڑنا جکڑے گا
Tafsir al-Jalalayn
and likewise none shall bind read yūthiqu His bind a variant reading has yu‘adhdhabu ‘none shall be chastised’ and yūthaqu ‘none shall be bound’ so that the suffixed pronoun of ‘adhābahu and wathāqahu refers to the chastisement and the binds of the disbeliever the meaning then being ‘none shall be chastised as he shall and none shall be bound as he shall be bound’.
يَٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ
Yaaa ayyatuhan nafsul mutma 'innah
[To the righteous it will be said], "O reassured soul,
اے اطمینان پانے والی روح!
Tafsir al-Jalalayn
‘O soul at peace! the one secure namely the believing one.
ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
Irji'eee ilaa Rabbiki raadiyatam mardiyyah
Return to your Lord, well-pleased and pleasing [to Him],
اپنے پروردگار کی طرف لوٹ چل۔ تو اس سے راضی وہ تجھ سے راضی
Tafsir al-Jalalayn
Return — this is said to it upon death — to your Lord that is to say return to His command and to His will pleased with the reward pleasing in God’s sight with your deeds; in other words return O soul combining both descriptions both of which are circumstantial qualifiers. And it will be said to it at the Resurrection
فَٱدْخُلِى فِى عِبَٰدِى
Fadkhulee fee 'ibaadee
And enter among My [righteous] servants
تو میرے (ممتاز) بندوں میں شامل ہو جا
Tafsir al-Jalalayn
Then enter among My righteous servants!
وَٱدْخُلِى جَنَّتِى
Wadkhulee jannatee
And enter My Paradise."
اور میری بہشت میں داخل ہو جا
Tafsir al-Jalalayn
And enter My Paradise!’ with them.