بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قٓ وَٱلْقُرْءَانِ ٱلْمَجِيدِ
Qaaaf; wal Qur aanil Majeed
Qaf. By the honored Qur'an...
قٓ۔ قرآن مجید کی قسم (کہ محمد پیغمبر خدا ہیں)
Tafsir al-Jalalayn
Qāf God knows best what He means by this letter. By the glorious Qur’ān by the noble Qur’ān the disbelievers of Mecca have certainly not believed in Muhammad (s).
بَلْ عَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌ مِّنْهُمْ فَقَالَ ٱلْكَٰفِرُونَ هَٰذَا شَىْءٌ عَجِيبٌ
Bal 'ajibooo an jaa'ahum munzirum minhum faqaalal kaafiroona haazaa shai'un 'ajeeb
But they wonder that there has come to them a warner from among themselves, and the disbelievers say, "This is an amazing thing.
لیکن ان لوگوں نے تعجب کیا کہ انہی میں سے ایک ہدایت کرنے والا ان کے پاس آیا تو کافر کہنے لگے کہ یہ بات تو (بڑی) عجیب ہے
Tafsir al-Jalalayn
Nay but they consider it odd that there should have come to them a warner from among themselves a messenger who is one of them to threaten them with the punishment of the Fire after resurrection. So the disbelievers say ‘This warning is an odd thing!
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا ذَٰلِكَ رَجْعٌۢ بَعِيدٌ
'A-izaa mitnaa wa kunnaa turaaban zaalika raj'um ba'eed
When we have died and have become dust, [we will return to life]? That is a distant return."
بھلا جب ہم مر گئے اور مٹی ہوگئے (تو پھر زندہ ہوں گے؟) یہ زندہ ہونا (عقل سے) بعید ہے
Tafsir al-Jalalayn
What! read a-idhā pronouncing both hamzas or not pronouncing the second but inserting an alif between the two in both cases When we are dead and have become dust? shall we return to life? That is a far-fetched return!’ an event that is extremely remote.
قَدْ عَلِمْنَا مَا تَنقُصُ ٱلْأَرْضُ مِنْهُمْ وَعِندَنَا كِتَٰبٌ حَفِيظٌۢ
Qad 'alimnaa maa tanqu-sul-ardu minhum wa 'indanaa Kitaabun Hafeez
We know what the earth diminishes of them, and with Us is a retaining record.
ان کے جسموں کو زمین جتنا (کھا کھا کر) کم کرتی جاتی ہے ہمیں معلوم ہے۔ اور ہمارے پاس تحریری یادداشت بھی ہے
Tafsir al-Jalalayn
We know what the earth diminishes consumes of them and with Us is a preserving Book namely the Preserved Tablet al-lawh al-mahfūz which contains everything that has been ordained by God.
بَلْ كَذَّبُوا۟ بِٱلْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِىٓ أَمْرٍ مَّرِيجٍ
Bal kazzaboo bilhaqqi lammaa jaaa'ahum fahum feee amrim mareej
But they denied the truth when it came to them, so they are in a confused condition.
بلکہ (عجیب بات یہ ہے کہ) جب ان کے پاس (دین) حق آ پہنچا تو انہوں نے اس کو جھوٹ سمجھا سو یہ ایک الجھی ہوئی بات میں (پڑ رہے) ہیں
Tafsir al-Jalalayn
Nay but they denied the truth the Qur’ān when it came to them and so they with regard to the Prophet s and the Qur’ān are now in a confounded situation a troubled one. For on one occasion they said that he was ‘A sorcerer!’ cf. Q. 384 and that his statements were ‘Nothing but manifest sorcery!’ cf. Q. 3715 on another ‘A poet!’ cf. Q. 215 and ‘Poetry!’ cf. Q. 3669 and still on another ‘A soothsayer!’ cf. Q. 5229 and that his statements were nothing more than soothsaying cf. Q. 6942.
أَفَلَمْ يَنظُرُوٓا۟ إِلَى ٱلسَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَٰهَا وَزَيَّنَّٰهَا وَمَا لَهَا مِن فُرُوجٍ
Afalam yanzurooo ilas samaaa'i fawqahum kaifa banainaahaa wa zaiyannaahaa wa maa lahaa min furooj
Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?
کیا انہوں نے اپنے اوپر آسمان کی طرف نگاہ نہیں کی کہ ہم نے اس کو کیونکر بنایا اور (کیونکر) سجایا اور اس میں کہیں شگاف تک نہیں
Tafsir al-Jalalayn
Have they not then looked with their own eyes at the heaven being above them in order to take heed by their own minds of the consequences for them when they deny the Resurrection how We have built it without supports and adorned it with planets and how there are no cracks in it? no fissures blemishing it.
وَٱلْأَرْضَ مَدَدْنَٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۭ بَهِيجٍ
Wal arda madadnaahaa wa alqainaa feehaa rawaasiya wa ambatnaa feehaa min kulli zawjim baheej
And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind,
اور زمین کو (دیکھو اسے) ہم نے پھیلایا اور اس میں پہاڑ رکھ دیئے اور اس میں ہر طرح کی خوشنما چیزیں اُگائیں
Tafsir al-Jalalayn
And the earth wa’l-arda is a supplement to the position of the words ilā l-samā’i ‘at the heaven’ how We have spread it out how We have rolled it across the face of the water and cast in it firm mountains to fix it in place and caused every delightful kind every delightful specimen causing delight by its very beauty to grow in it
تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُّنِيبٍ
Tabsiratanw wa zikraa likulli 'abdim muneeb
Giving insight and a reminder for every servant who turns [to Allah].
تاکہ رجوع لانے والے بندے ہدایت اور نصیحت حاصل کریں
Tafsir al-Jalalayn
as an insight tabsiratan is a direct object denoting reason that is to say We did this to give an insight from Us and a reminder for every penitent servant who returns to obedience of Us.
وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّٰتٍ وَحَبَّ ٱلْحَصِيدِ
Wa nazzalnaa minas samaaa'i maaa'am mubaarakan fa ambatnaa bihee jannaatinw wa habbal haseed
And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest
اور آسمان سے برکت والا پانی اُتارا اور اس سے باغ وبستان اُگائے اور کھیتی کا اناج
Tafsir al-Jalalayn
And We send down from the heaven blessed water containing much blessing with which We cause to grow gardens orchards and the grain that is harvested
وَٱلنَّخْلَ بَاسِقَٰتٍ لَّهَا طَلْعٌ نَّضِيدٌ
Wannakhla baasiqaatil laha tal'un nadeed
And lofty palm trees having fruit arranged in layers -
اور لمبی لمبی کھجوریں جن کا گابھا تہہ بہ تہہ ہوتا ہے
Tafsir al-Jalalayn
and the date-palms that stand tall bāsiqātin is an implied future circumstantial qualifier with piled spathes one cluster of dates sitting on top of the other
رِّزْقًا لِّلْعِبَادِ وَأَحْيَيْنَا بِهِۦ بَلْدَةً مَّيْتًا كَذَٰلِكَ ٱلْخُرُوجُ
Rizqal lil'ibaad, wa ahyainaa bihee baldatam maitaa; kazaalikal khurooj
As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.
(یہ سب کچھ) بندوں کو روزی دینے کے لئے (کیا ہے) اور اس (پانی) سے ہم نے شہر مردہ (یعنی زمین افتادہ) کو زندہ کیا۔ (بس) اسی طرح (قیامت کے روز) نکل پڑنا ہے
Tafsir al-Jalalayn
as provision for Our servants rizqan li’l-‘ibādi is a direct object denoting reason; and with it We revive a dead land baldatan may be followed equally by the masculine maytan or the feminine adjective maytatan. So like that manner of reviving shall be the rising from the graves so how can you deny it? the interrogative is meant as an affirmative; the meaning then is that they have indeed observed all of these things and are aware of what has been mentioned yet they disbelieve.
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَٰبُ ٱلرَّسِّ وَثَمُودُ
Kazzabat qablahum qawmu Noohinw wa Ashaabur Rassi wa Samood
The people of Noah denied before them, and the companions of the well and Thamud
ان سے پہلے نوح کی قوم اور کنوئیں والے اور ثمود جھٹلا چکے ہیں
Tafsir al-Jalalayn
The people of Noah denied before them kadhdhabat has a feminine person inflection because of the feminine gender of the import of qawm ‘people’ and so did the dwellers at al-Rass — this was the name of a well around which they dwelt together with their livestock; they worshipped idols and it is said that their prophet was one Hanzala b. Safwān; but some say that he was some other person — and Thamūd the people of Sālih
وَعَادٌ وَفِرْعَوْنُ وَإِخْوَٰنُ لُوطٍ
Wa 'Aadunw wa Fir'awnu wikhwaanu loot
And 'Aad and Pharaoh and the brothers of Lot
اور عاد اور فرعون اور لوط کے بھائی
Tafsir al-Jalalayn
and ‘Ād the people of Hūd and Pharaoh the brethren of Lot
وَأَصْحَٰبُ ٱلْأَيْكَةِ وَقَوْمُ تُبَّعٍ كُلٌّ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ
Wa Ashaabul Aykati wa qawmu Tubba'; kullun kazzabar Rusula fahaqqa wa'eed
And the companions of the thicket and the people of Tubba'. All denied the messengers, so My threat was justly fulfilled.
اور بن کے رہنے والے اور تُبّع کی قوم۔ (غرض) ان سب نے پیغمبروں کو جھٹلایا تو ہمارا وعید (عذاب) بھی پورا ہو کر رہا
Tafsir al-Jalalayn
and the dwellers in the wood a small forest — the people of Shu‘ayb — and the people of Tubba‘ — a king who ruled in Yemen; he had submitted to God and had summoned his people to the same submission to God but they denied him. Each of those mentioned denied the messengers as your tribe Quraysh have and so My threat became due the sending down of chastisement on all of them became incumbent so do not be anguished by Quraysh’s disbelieving in you.
أَفَعَيِينَا بِٱلْخَلْقِ ٱلْأَوَّلِ بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ
Afa'a yeenaa bilkhalqil awwal; bal hum fee labsim min khalqin jadeed
Did We fail in the first creation? But they are in confusion over a new creation.
کیا ہم پہلی بار پیدا کرکے تھک گئے ہیں؟ (نہیں) بلکہ یہ ازسرنو پیدا کرنے میں شک میں (پڑے ہوئے) ہیں
Tafsir al-Jalalayn
Were We then wearied by the first creation? that is to say We were not wearied by it and likewise We will not be wearied by restoring it. Nay yet they are in doubt about a new creation which will be at the Resurrection.
وَلَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ
Wa laqad khalaqnal insaana wa na'lamu maa tuwaswisu bihee nafsuhoo wa Nahnu aqrabu ilaihi min hablil wareed
And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein
اور ہم ہی نے انسان کو پیدا کیا ہے اور جو خیالات اس کے دل میں گزرتے ہیں ہم ان کو جانتے ہیں۔ اور ہم اس کی رگ جان سے بھی اس سے زیادہ قریب ہیں
Tafsir al-Jalalayn
And verily We created man and We know wa-na‘lamu is a circumstantial qualifier with an implicit preceding nahnu what mā relates to the verbal action his soul whispers to him what it speaks to him the bi- of bihi ‘him’ is extra or it is required for the intransitive verb to become transitive and take a direct object; the suffixed personal pronoun in bihi ‘him’ refers to man; and We are nearer to him in knowing him than his jugular vein habli’l-warīdi the genitive annexation is explicative; al-warīdān are two principal veins on either side of the neck.
إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ
'Iz yatalaqqal mutalaqqi yaani 'anil yameeni wa 'anish shimaali qa'eed
When the two receivers receive, seated on the right and on the left.
جب (وہ کوئی کام کرتا ہے تو) دو لکھنے والے جو دائیں بائیں بیٹھے ہیں، لکھ لیتے ہیں
Tafsir al-Jalalayn
When idh is dependent because of an implied udhkur ‘mention’ the two Receivers the two angels charged with recording a person’s deeds receive when they observe and record seated that is while both of them are sitting qa‘īdun ‘seated’ is the subject the predicate of which is the preceding clause on the right and on the left hand side of him —
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
Maa yalfizu min qawlin illaa ladaihi raqeebun 'ateed
Man does not utter any word except that with him is an observer prepared [to record].
کوئی بات اس کی زبان پر نہیں آتی مگر ایک نگہبان اس کے پاس تیار رہتا ہے
Tafsir al-Jalalayn
he does not utter a word but that there is beside him a watcher a guardian who is ready present both raqībun ‘watcher’ and ‘atīdun ‘ready’ are meant to indicate the dual.
وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
Wa jaaa'at kullu nafsim ma'ahaa saaa'iqunw wa shaheed
And the intoxication of death will bring the truth; that is what you were trying to avoid.
اور موت کی بےہوشی حقیقت کھولنے کو طاری ہوگئی۔ (اے انسان) یہی (وہ حالت) ہے جس سے تو بھاگتا تھا
Tafsir al-Jalalayn
And the agony of death its throes and distress arrives with the truth of the Hereafter such that the one who denied it sees it with his own eyes — and this is the distress itself. That namely death is what you used to shun what you used to flee from and be terrified by.
وَنُفِخَ فِى ٱلصُّورِ ذَٰلِكَ يَوْمُ ٱلْوَعِيدِ
Wa nufikha fis Soor; zaalika yawmul wa'eed
And the Horn will be blown. That is the Day of [carrying out] the threat.
اور صور پھونکا جائے گا۔ یہی (عذاب کے) وعید کا دن ہے
Tafsir al-Jalalayn
And the Trumpet will be blown for resurrection. That namely the day of the blast is the Day of the Promised Threat of chastisement for the disbelievers.
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ
Wa jaaa'at kullu nafsim ma'ahaa saaa'iqunw wa shaheed
And every soul will come, with it a driver and a witness.
اور ہر شخص (ہمارے سامنے) آئے گا۔ ایک (فرشتہ) اس کے ساتھ چلانے والا ہوگا اور ایک (اس کے عملوں کی) گواہی دینے والا
Tafsir al-Jalalayn
And thereat every soul will come to the site for the Gathering accompanied by a driver an angel to drive it there and a witness to testify to its deeds namely the hands and the feet and others; and it will be said to the disbeliever
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ
Laqad kunta fee ghaf latim min haazaa fakashafnaa 'anka ghitaaa'aka fabasarukal yawma hadeed
[It will be said], "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp."
(یہ وہ دن ہے کہ) اس سے تو غافل ہو رہا تھا۔ اب ہم نے تجھ پر سے پردہ اُٹھا دیا۔ تو آج تیری نگاہ تیز ہے
Tafsir al-Jalalayn
‘Verily in the world you were oblivious of this that has befallen you on this day; So now We have removed from you your covering We have done away with your oblivion by what you witness on this day and so your sight on this day is acute’ it is sharp able to perceive what you used to reject in the world.
وَقَالَ قَرِينُهُۥ هَٰذَا مَا لَدَىَّ عَتِيدٌ
Wa qaala qareenuhoo haazaa maa ladaiya 'ateed
And his companion, [the angel], will say, "This [record] is what is with me, prepared."
اور اس کا ہم نشین (فرشتہ) کہے گا کہ یہ (اعمال نامہ) میرے پاس حاضر ہے
Tafsir al-Jalalayn
And his companion the angel charged with him will say ‘This is what I have ready with me as testimony’ whereupon it will be said to Mālik the Keeper of the Fire
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ
Alqiyaa fee Jahannama kulla kaffaarin 'aneed
[Allah will say], "Throw into Hell every obstinate disbeliever,
(حکم ہوگا کہ) ہر سرکش ناشکرے کو دوزخ میں ڈال دو
Tafsir al-Jalalayn
‘Cast into Hell alqiyā meaning either alqi alqi ‘cast cast …’ to denote repetition or the emphatic form alqiyan ‘cast!’ which is the reading of al-Hasan al-Basrī in other words the final nūn has been changed into an alif every obdurate disbeliever obstinate to the truth
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ
Mannaa'il lilkhayri mu'tadim mureeb
Preventer of good, aggressor, and doubter,
جو مال میں بخل کرنے والا حد سے بڑھنے والا شبہے نکالنے والا تھا
Tafsir al-Jalalayn
hinderer of good such as the payment of alms transgressor wrongdoer skeptic a doubter of his religion
ٱلَّذِى جَعَلَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَأَلْقِيَاهُ فِى ٱلْعَذَابِ ٱلشَّدِيدِ
Allazee ja'ala ma'al laahi ilaahan aakhara fa alqiyaahu fil'azaabish shadeed
Who made [as equal] with Allah another deity; then throw him into the severe punishment."
جس نے خدا کے ساتھ اور معبود مقرر کر رکھے تھے۔ تو اس کو سخت عذاب میں ڈال دو
Tafsir al-Jalalayn
who has set up alongside God another god! alladhī ja‘ala ma‘a’Llāhi ilāhan ākhara is the subject with an implicitly conditional import the predicate of which is the following. Cast him then into the severe chastisement’ the explanation of this dual form of the verb alqiyāhu ‘cast him’ is as above.
قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَٰكِن كَانَ فِى ضَلَٰلٍۭ بَعِيدٍ
Qaala qareenuhoo Rabbanaa maaa atghaituhoo wa laakin kaana fee dalaahim ba'eed
His [devil] companion will say, "Our Lord, I did not make him transgress, but he [himself] was in extreme error."
اس کا ساتھی (شیطان) کہے گا کہ اے ہمارے پروردگار میں نے اس کو گمراہ نہیں کیا تھا بلکہ یہ آپ ہی رستے سے دور بھٹکا ہوا تھا
Tafsir al-Jalalayn
And his companion Satan will say ‘Our Lord! I did not make him a rebel I did not lead him astray but he himself was in extreme error’ and so when I invited him to disobedience he heeded my call — for this one had said ‘he Satan made me a rebel’ by way of his Satan’s invitation to him.
قَالَ لَا تَخْتَصِمُوا۟ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِٱلْوَعِيدِ
Qaala laa takhtasimoo ladaayya wa qad qaddamtu ilaikum bilwa'eed
[Allah] will say, "Do not dispute before Me, while I had already presented to you the warning.
(خدا) فرمائے گا کہ ہمارے حضور میں ردوکد نہ کرو۔ ہم تمہارے پاس پہلے ہی (عذاب کی) وعید بھیج چکے تھے
Tafsir al-Jalalayn
He exalted be He will say ‘Do not dispute in My presence in other words disputing is of no use here for I had already given you in the life of the world the threat of chastisement in the Hereafter should you not believe and so it is now inevitable.
مَا يُبَدَّلُ ٱلْقَوْلُ لَدَىَّ وَمَآ أَنَا۠ بِظَلَّٰمٍ لِّلْعَبِيدِ
Maa yubaddalul qawlu ladaiya wa maaa ana bizal laamil lil'abeed
The word will not be changed with Me, and never will I be unjust to the servants."
ہمارے ہاں بات بدلا نہیں کرتی اور ہم بندوں پر ظلم نہیں کیا کرتے
Tafsir al-Jalalayn
The word that comes from Me in this respect cannot be altered and I am not unjust to servants’ that I should chastise them without any guilt on their part zallām means dhū zulm ‘one of injustice’ because of His words There will be no injustice today Q. 4017;
يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ
Yawma naqoolu li'jahannama halim talaati wa taqoolu hal mim mazeed
On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more,"
اس دن ہم دوزخ سے پوچھیں گے کہ کیا تو بھر گئی؟ وہ کہے گی کہ کچھ اور بھی ہے؟
Tafsir al-Jalalayn
on the day yawma is in the accusative because of zallām ‘unjust’ when We will say naqūlu may also be read yaqūlu ‘He will say’ to Hell ‘Are you now full?’ this interrogative is for confirmation of His promise to fill it with mankind and jinn and it will say by way of an interrogative such as a question ‘Are there any more?’ that is to say ‘I Hell only have capacity for what I have been filled with’ in other words ‘I am full!’.
وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ
Wa uzlifatil jannatu lil muttaqeena ghaira ba'eed
And Paradise will be brought near to the righteous, not far,
اور بہشت پرہیزگاروں کے قریب کردی جائے گی (کہ مطلق) دور نہ ہوگی
Tafsir al-Jalalayn
And Paradise will be brought near for the God-fearing to a place not far anymore from them and so they see it whereupon it will be said to them
هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ
Haaza maa too'adoona likulli awwaabin hafeez
[It will be said], "This is what you were promised - for every returner [to Allah] and keeper [of His covenant]
یہی وہ چیز ہے جس کا تم سے وعدہ کیا جاتا تھا (یعنی) ہر رجوع لانے والے حفاظت کرنے والے سے
Tafsir al-Jalalayn
‘This that you see is what you were promised read tū‘adūna or third person plural yū‘adūna ‘they were promised’ in the world and what follows substitutes for li’l-muttaqīna ‘for the God-fearing’ — it is for every penitent one for every person reverting after sin to obedience of God who is mindful mindful of the bounds of God’s religion
مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ
Man khashiyar Rahmaana bilghaibi wa jaaa'a biqalbim muneeb
Who feared the Most Merciful unseen and came with a heart returning [in repentance].
جو خدا سے بن دیکھے ڈرتا ہے اور رجوع لانے والا دل لے کر آیا
Tafsir al-Jalalayn
who fears the Compassionate One while He is in the Unseen the one who fears Him without having seen Him and comes with a penitent heart’ a heart eagerly applying itself to obedience of Him.
ٱدْخُلُوهَا بِسَلَٰمٍ ذَٰلِكَ يَوْمُ ٱلْخُلُودِ
Udkhuloohaa bisalaamin zaalika yawmul khulood
Enter it in peace. This is the Day of Eternity."
اس میں سلامتی کے ساتھ داخل ہوجاؤ۔ یہ ہمیشہ رہنے کا دن ہے
Tafsir al-Jalalayn
It will also be said to the God-fearing ‘Enter it in peace! that is to say secure from every fear or it means enter it with a greeting that is to say greet yourselves and enter. That day in which this entry takes place is the day of immortality’ of everlastingness in Paradise.
لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ
Lahum maa yashaaa'oona feehaa wa ladainaa mazeed
They will have whatever they wish therein, and with Us is more.
وہاں وہ جو چاہیں گے ان کے لئے حاضر ہے اور ہمارے ہاں اور بھی (بہت کچھ) ہے
Tafsir al-Jalalayn
Therein they will have whatever they wish; and with Us there is yet more as extra for what they did and for what they will request.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا فَنَقَّبُوا۟ فِى ٱلْبِلَٰدِ هَلْ مِن مَّحِيصٍ
Wa kam ahlaknaa qablahum min qarnin hum ashaddu minhum batshan fanaqqaboo fil bilaad, hal mim mahees
And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape?
اور ہم نے ان سے پہلے کئی اُمتیں ہلاک کر ڈالیں۔ وہ ان سے قوت میں کہیں بڑھ کر تھے وہ شہروں میں گشت کرنے لگے۔ کیا کہیں بھاگنے کی جگہ ہے؟
Tafsir al-Jalalayn
And how many a generation We destroyed before them that is before the disbelievers of Quraysh We destroyed many generations of disbelievers who were mightier than these in prowess and who then searched throughout the land wondering is there any escape? for them and others from death but they found none.
إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُۥ قَلْبٌ أَوْ أَلْقَى ٱلسَّمْعَ وَهُوَ شَهِيدٌ
Inna fee zaalika lazikraa liman kaana lahoo qalbun aw alqas sam'a wa huwa shaheed
Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].
جو شخص دل (آگاہ) رکھتا ہے یا دل سے متوجہ ہو کر سنتا ہے اس کے لئے اس میں نصیحت ہے
Tafsir al-Jalalayn
Assuredly there is in that which is mentioned a reminder an admonition for him who has a heart a mind or gives ear or listens to admonitions in full witness present in heart and mind.
وَلَقَدْ خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ
Wa laqad khalaqnas samaawaati wal arda wa maa bainahumaa fee sittati ayyaamin wa maa massanaa mil lughoob
And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.
اور ہم نے آسمانوں اور زمین کو اور جو (مخلوقات) ان میں ہے سب کو چھ دن میں بنا دیا۔ اور ہم کو ذرا تکان نہیں ہوئی
Tafsir al-Jalalayn
And verily We created the heavens and the earth and all that is between them in six days the first of which was Sunday and the last of which was Friday and no weariness no fatigue touched Us this was revealed as a refutation of the Jews’ claim that God rested on the Saturday and lay down upon the Throne. The preclusion of weariness in His case is absolute on account of His transcending of the attributes of creatures and the non-existence of any contiguity between Him and other beings His command when He wills a thing is just to say to it ‘Be’ and it is Q. 3682.
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ ٱلْغُرُوبِ
Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qablal ghuroob
So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting,
تو جو کچھ یہ (کفار) بکتے ہیں اس پر صبر کرو اور آفتاب کے طلوع ہونے سے پہلے اور اس کے غروب ہونے سے پہلے اپنے پروردگار کی تعریف کے ساتھ تسبیح کرتے رہو
Tafsir al-Jalalayn
So endure patiently addressing the Prophet s what they the Jews and others say in the way of anthropomorphic comparisons and denials and glorify with praise of your Lord perform prayers with praise of Him before the rising of the sun in other words perform the morning prayer and before the sunset that is to say perform both the midday and the afternoon prayers;
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَأَدْبَٰرَ ٱلسُّجُودِ
Wa minal laili fasabbih hu wa adbaaras sujood
And [in part] of the night exalt Him and after prostration.
اور رات کے بعض اوقات میں بھی اور نماز کے بعد بھی اس (کے نام) کی تنزیہ کیا کرو
Tafsir al-Jalalayn
and glorify Him at some part of the night that is to say perform the two evening prayers and after prostrations read adbār as the plural of dubur or idbār as the verbal noun from adbara ‘to pass’ in other words perform supererogatory prayers as prescribed by the Sunna after the obligatory ones; it is also said to mean the actual uttering of glorifications at these times with continuous praise.
وَٱسْتَمِعْ يَوْمَ يُنَادِ ٱلْمُنَادِ مِن مَّكَانٍ قَرِيبٍ
Wastami' yawma yunaa dil munaadi mim makaanin qareeb
And listen on the Day when the Caller will call out from a place that is near -
اور سنو جس دن پکارنے والا نزدیک کی جگہ سے پکارے گا
Tafsir al-Jalalayn
And listen — O addressee to My words — on the day when the caller namely the archangel Isrāfīl calls out from a place that is near to the heaven this is the Rock of the Holy House of Jerusalem the place on earth that is the nearest to the heaven. He Isrāfīl will say ‘O withered bones severed limbs torn flesh and scattered hairs! God verily commands you to come together for the passing of judgement’.
يَوْمَ يَسْمَعُونَ ٱلصَّيْحَةَ بِٱلْحَقِّ ذَٰلِكَ يَوْمُ ٱلْخُرُوجِ
Yawma yasmaoonas sai hata bilhaqq zaalika yawmul khurooj
The Day they will hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves].
جس دن لوگ چیخ یقیناً سن لیں گے۔ وہی نکل پڑنے کا دن ہے
Tafsir al-Jalalayn
On the day yawma substitutes for the previous yawma when they that is all creatures hear the Call of truth of the Resurrection — this will be Isrāfīl’s second blast and it may precede or follow his initial call — that day of the call and the hearing is the day of coming forth from the graves yawma ‘on the day is in the accusative because of an implied yunādī ‘when he will call’ that is to say they will come to know the consequence of their denial.
إِنَّا نَحْنُ نُحْىِۦ وَنُمِيتُ وَإِلَيْنَا ٱلْمَصِيرُ
Innaa Nahnu nuhyee wa numeetu wa ilainal maseer
Indeed, it is We who give life and cause death, and to Us is the destination
ہم ہی تو زندہ کرتے ہیں اور ہم ہی مارتے ہیں اور ہمارے ہی پاس لوٹ کر آنا ہے
Tafsir al-Jalalayn
Indeed it is We Who give life and bring death and to Us is the journey’s end.
يَوْمَ تَشَقَّقُ ٱلْأَرْضُ عَنْهُمْ سِرَاعًا ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ
Yawma tashaqqaqul ardu 'anhum siraa'aa; zaalika hashrun 'alainaa yaseer
On the Day the earth breaks away from them [and they emerge] rapidly; that is a gathering easy for Us.
اس دن زمین ان پر سے پھٹ جائے گی اور وہ جھٹ پٹ نکل کھڑے ہوں گے۔ یہ جمع کرنا ہمیں آسان ہے
Tafsir al-Jalalayn
On the day when yawma substitutes for the previous yawma with the intervening statement being a parenthetical the earth is split asunder read tashaqqaqu or tashshaqqaqu where the original second tā’ of tatashaqqaqu has been assimilated with it the shīn from them they will come hastening forth sirā‘an sirā‘ the plural of sarī‘ a circumstantial qualifier referring to an implied clause that is to say together they would read fa-yakhrujūna musri‘īna ‘they come forth hastening’. That is an easy gathering for Us dhālika hashrun ‘alaynā yasīr there is here a separation of the noun from its adjective by what is semantically connected to it for the purpose of specification — which is rhetorically unobjectionable; dhālika ‘that’ is meant to point out the signification of the ‘gathering’ which itself is also predicated by this demonstrative particle and this signification is the bringing back to life after extinction and the assembly for the exposition and the reckoning before God.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ
Nahnu a'lamu bimaa yaqooloona wa maaa anta 'alihim bijabbaarin fazakkir bil quraani many yakhaafu wa'eed
We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur'an whoever fears My threat.
یہ لوگ جو کچھ کہتے ہیں ہمیں خوب معلوم ہے اور تم ان پر زبردستی کرنے والے نہیں ہو۔ پس جو ہمارے (عذاب کی) وعید سے ڈرے اس کو قرآن سے نصیحت کرتے رہو
Tafsir al-Jalalayn
We know best what they the disbelievers of the Quraysh say and you are not to be a coercer of them so as to coerce them to embrace faith — but this was revealed before the command to struggle against these disbelievers. So admonish by the Qur’ān those who fear My threat namely believers.