بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلنَّجْمِ إِذَا هَوَىٰ
Wannajmi izaa hawaa
By the star when it descends,
تارے کی قسم جب غائب ہونے لگے
Tafsir al-Jalalayn
By the Star — the constellation Pleiades al-thurayya — when it sets when it disappears
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
Maa dalla saahibukum wa maa ghawaa
Your companion [Muhammad] has not strayed, nor has he erred,
کہ تمہارے رفیق (محمدﷺ) نہ رستہ بھولے ہیں نہ بھٹکے ہیں
Tafsir al-Jalalayn
your companion Muhammad (s) may God bless him and grant him peace has neither gone astray from the path of guidance nor has he erred nor has he engaged in error al-ghayy is ignorance that results from a false belief;
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ
Wa maa yyantiqu 'anilhawaaa
Nor does he speak from [his own] inclination.
اور نہ خواہش نفس سے منہ سے بات نکالتے ہیں
Tafsir al-Jalalayn
nor does he in regard to what he brings you speak out of his own desire out of the whims of his soul.
إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ
In huwa illaa Wahyuny yoohaa
It is not but a revelation revealed,
یہ (قرآن) تو حکم خدا ہے جو (ان کی طرف) بھیجا جاتا ہے
Tafsir al-Jalalayn
It is but a revelation that is revealed to him
عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ
'Allamahoo shadeedul quwaa
Taught to him by one intense in strength -
ان کو نہایت قوت والے نے سکھایا
Tafsir al-Jalalayn
it is taught to him by an angel one of awesome power
ذُو مِرَّةٍ فَٱسْتَوَىٰ
Zoo mirratin fastawaa
One of soundness. And he rose to [his] true form
(یعنی جبرائیل) طاقتور نے پھر وہ پورے نظر آئے
Tafsir al-Jalalayn
possessed of vigour of strength and might or alternatively it dhū mirratin means possessed of a beautiful appearance namely Gabriel peace be upon him; and he stood upright he settled
وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ
Wa huwa bil ufuqil a'laa
While he was in the higher [part of the] horizon.
اور وہ (آسمان کے) اونچے کنارے میں تھے
Tafsir al-Jalalayn
when he was on the highest horizon the horizon of the sun that is to say at the place from which it rises in the form in which he Gabriel was created so that the Prophet s saw him; he the Prophet had been at Mount Hirā’ where Gabriel had obscured the entire horizon to the west. The Prophet fell down swooning after he had asked him Gabriel to show himself to him in the form in which he was created. Thus Gabriel had made a tryst with him at Hirā’ where he came down to him in human form.
ثُمَّ دَنَا فَتَدَلَّىٰ
Summa danaa fatadalla
Then he approached and descended
پھر قریب ہوئے اوراَور آگے بڑھے
Tafsir al-Jalalayn
Then he drew near he came close to him and drew closer still
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
Fakaana qaaba qawsaini aw adnaa
And was at a distance of two bow lengths or nearer.
تو دو کمان کے فاصلے پر یا اس سے بھی کم
Tafsir al-Jalalayn
until he was from him the Prophet within the length of two bows away or even nearer than that until he the Prophet had regained consciousness and his fright had subsided
فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ
Fa awhaaa ilaa 'abdihee maaa awhaa
And he revealed to His Servant what he revealed.
پھر خدا نے اپنے بندے کی طرف جو بھیجا سو بھیجا
Tafsir al-Jalalayn
whereat He God exalted be He revealed to His servant Gabriel what he Gabriel revealed to the Prophet s; the thing being revealed is not mentioned explicitly in exaltation of its great status.
مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ
Maa kazabal fu'aadu maa ra aa
The heart did not lie [about] what it saw.
جو کچھ انہوں نے دیکھا ان کے دل نے اس کو جھوٹ نہ مانا
Tafsir al-Jalalayn
The heart the heart of the Prophet did not deny read khadhaba or kadhdhaba what he saw with his own eyes of the image of Gabriel.
أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ
Afatumaaroonahoo 'alaa maayaraa
So will you dispute with him over what he saw?
کیا جو کچھ وہ دیکھتے ہیں تم اس میں ان سے جھگڑتے ہو؟
Tafsir al-Jalalayn
Will you then dispute with him will you then argue with him and hope to overwhelm him concerning what he saw? — an address to the idolaters who denied the Prophet’s s vision of Gabriel.
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ
Wa laqad ra aahu nazlatan ukhraa
And he certainly saw him in another descent
اور انہوں نے اس کو ایک بار بھی دیکھا ہے
Tafsir al-Jalalayn
And verily he saw him in his true image another time
عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ
'Inda sidratil muntaha
At the Lote Tree of the Utmost Boundary -
پرلی حد کی بیری کے پاس
Tafsir al-Jalalayn
by the Lote-tree of the Ultimate Boundary when he was carried on the night journey up through the heavens — this lote-tree is a nabk thorn-tree that lies to the right of the Throne ‘arsh the tree beyond which no angel or any other being pass;
عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ
'Indahaa jannatul maawaa
Near it is the Garden of Refuge -
اسی کے پاس رہنے کی جنت ہے
Tafsir al-Jalalayn
near which is the Garden of the Retreat to which the angels the spirits of martyrs and the pious retreat;
إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ
Iz yaghshas sidrata maa yaghshaa
When there covered the Lote Tree that which covered [it].
جب کہ اس بیری پر چھا رہا تھا جو چھا رہا تھا
Tafsir al-Jalalayn
when there shrouded the Lote-tree that which shrouded it of flying creatures and other beings idh ‘when’ is operated by ra’āhu ‘he saw him’
مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ
Maa zaaghal basaru wa maa taghaa
The sight [of the Prophet] did not swerve, nor did it transgress [its limit].
ان کی آنکھ نہ تو اور طرف مائل ہوئی اور نہ (حد سے) آگے بڑھی
Tafsir al-Jalalayn
The eye did not swerve on the part of the Prophet s nor did it go beyond the bounds that is to say his gaze did not turn away from the object of vision designated for it nor did it go beyond that object on that night.
لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ
Laqad ra aa min aayaati Rabbihil kubraaa
He certainly saw of the greatest signs of his Lord.
انہوں نے اپنے پروردگار (کی قدرت) کی کتنی ہی بڑی بڑی نشانیاں دیکھیں
Tafsir al-Jalalayn
Verily he saw in it some of the greatest signs of his Lord some of the most awesome of these signs. He thus saw from among the marvels of the Realm malakūt a green drape rafraf that obscured the entire horizon of the heaven and Gabriel with his six hundred wings.
أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ
Afara'aytumul laata wal 'uzzaa
So have you considered al-Lat and al-'Uzza?
بھلا تم لوگوں نے لات اور عزیٰ کو دیکھا
Tafsir al-Jalalayn
Have you considered al-Lāt and al-‘Uzzā
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ
Wa manaatas saalisatal ukhraa
And Manat, the third - the other one?
اور تیسرے منات کو (کہ یہ بت کہیں خدا ہوسکتے ہیں)
Tafsir al-Jalalayn
and Manāt the third of the preceding two the other? al-ukhrā a derogatory qualification of the third one. These were stone idols which the idolaters worshipped and which they claimed interceded for them with God the first direct object of a-fa-ra’aytum ‘have you seen’ is al-Lāt and what has been supplemented thereto; the second direct object has been omitted. The meaning then is ‘Inform Me do these idols have the power over anything such that you worship them besides God Who has the power over all that has been mentioned?’ And because of their assertion also that the angels were God’s daughters despite their aversion to daughters the following was revealed
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ
A-lakumuz zakaru wa lahul unsaa
Is the male for you and for Him the female?
(مشرکو!) کیا تمہارے لئے تو بیٹے اور خدا کے لئے بیٹیاں
Tafsir al-Jalalayn
Are you to have males and He females?
تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ
Tilka izan qismatun deezaa
That, then, is an unjust division.
یہ تقسیم تو بہت بےانصافی کی ہے
Tafsir al-Jalalayn
That then would indeed be an unfair division! dīzān ‘unfair’ derives from dāzahu yadīzuhu to mean ‘he wronged him’ ‘he was unjust to him’.
إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ
In hiya illaaa asmaaa'un sammaitumoohaaa antum wa aabaaa'ukum maaa anzalal laahu bihaa min sultaan; inyyattabi'oona illaz zanna wa maa tahwal anfusu wa laqad jaaa'ahum mir Rabbihimul hudaa
They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.
وہ تو صرف نام ہی نام ہیں جو تم نے اور تمہارے باپ دادا نے گھڑ لئے ہیں۔ خدا نے تو ان کی کوئی سند نازل نہیں کی۔ یہ لوگ محض ظن (فاسد) اور خواہشات نفس کے پیچھے چل رہے ہیں۔ حالانکہ ان کے پروردگار کی طرف سے ان کے پاس ہدایت آچکی ہے
Tafsir al-Jalalayn
These that is the mentioned deities are nothing but names which you have named by which you have named you and your fathers idols that you worship. God has not revealed any warrant any proof or evidence for them that is to say for the worship of them. They follow nothing but conjecture in their worship of them and that which ignoble souls desire of that which Satan adorned for them that they may intercede for them before God exalted be He even though guidance has already come to them from their Lord by the tongue of the Prophet s with definitive proof; yet they do not desist from their ways.
أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ
Am lil insaani maa taman naa
Or is there for man whatever he wishes?
کیا جس چیز کی انسان آرزو کرتا ہے وہ اسے ضرور ملتی ہے
Tafsir al-Jalalayn
Or shall man that is shall every human being among them have whatever he wishes for? such as their wish that the idols intercede for them. No! It is not so.
فَلِلَّهِ ٱلْـَٔاخِرَةُ وَٱلْأُولَىٰ
Falillaahil aakhiratu wal oolaa
Rather, to Allah belongs the Hereafter and the first [life].
آخرت اور دنیا تو الله ہی کے ہاتھ میں ہے
Tafsir al-Jalalayn
Yet to God belong the Hereafter and the former life that is to say the life of the world and so nothing comes to pass in them except what He exalted wills.
وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ
Wa kam mim malakin fissamaawaati laa tughnee shafaa'atuhum shai'an illaa mim ba'di anyyaazanal laahu limany yashaaa'u wa yardaa
And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.
اور آسمانوں میں بہت سے فرشتے ہیں جن کی سفارش کچھ بھی فائدہ نہیں دیتی مگر اس وقت کہ خدا جس کے لئے چاہے اجازت بخشے اور (سفارش) پسند کرے
Tafsir al-Jalalayn
And how many an angel that is to say many an angel there is in the heavens and how honoured they are in God’s sight but whose intercession cannot avail in any way except after God gives permission to them for this intercession for whomever He wills of His servants and with whom He is satisfied because of His saying and they do not intercede except for him with whom He is satisfied Q. 2128. It is also well-known that it intercession cannot be forthcoming from them except after permission for it has been granted who is there that shall intercede with Him save with His leave Q. 2255.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ
innal lazeena laa yu'minoona bil aakhirati la yusammoonal malaaa'ikata tasmiyatal unsaa
Indeed, those who do not believe in the Hereafter name the angels female names,
جو لوگ آخرت پر ایمان نہیں لاتے وہ فرشتوں کو (خدا کی) لڑکیوں کے نام سے موسوم کرتے ہیں
Tafsir al-Jalalayn
Truly those who do not believe in the Hereafter give the angels the names of females for they say ‘They are God’s daughters’.
وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا
Wa maa lahum bihee min 'ilmin iny yattabi'oona illaz zanna wa innaz zanna laa yughnee minal haqqi shai'aa
And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.
حالانکہ ان کو اس کی کچھ خبر نہیں۔ وہ صرف ظن پر چلتے ہیں۔ اور ظن یقین کے مقابلے میں کچھ کام نہیں آتا
Tafsir al-Jalalayn
But they do not have any knowledge thereof of this claim. They follow in this respect nothing but conjecture which they have conjured up and indeed conjecture can never substitute for the truth that is to say when it comes to acquiring knowledge of that which one is required to have knowledge of.
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا
Fa a'rid 'am man tawallaa 'an zikrinaa wa lam yurid illal hayaatad dunyaa
So turn away from whoever turns his back on Our message and desires not except the worldly life.
تو جو ہماری یاد سے روگردانی اور صرف دنیا ہی کی زندگی کا خواہاں ہو اس سے تم بھی منہ پھیر لو
Tafsir al-Jalalayn
So shun him who turns away from Our Remembrance that is from the Qur’ān and desires nothing but the life of this world — this was revealed before the command to struggle against the disbelievers.
ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ
Zalika mablaghuhum minal 'ilm; inna rabbaka huwa a'lamu biman dalla 'an sabee lihee wa huwa a'lamu bimanih tadaa
That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided.
ان کے علم کی انتہا یہی ہے۔ تمہارا پروردگار اس کو بھی خوب جانتا ہے جو اس کے رستے سے بھٹک گیا اور اس سے بھی خوب واقف ہے جو رستے پر چلا
Tafsir al-Jalalayn
That namely the desire of this world is the full extent of their knowledge that is the limit of their knowledge namely that they have preferred this life to that of the Hereafter. Truly your Lord knows best those who have strayed from His way and He knows best those who are rightly guided He has knowledge of both and will requite both.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى
Wa lillaahi maa fis samaawaati wa maa fil ardi liyajziyal lazeena asaaa'oo bimaa 'amiloo wa yajziyal lazeena ahsanoo bilhusnaa
And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -
اور جو کچھ آسمانوں میں ہے اور جو کچھ زمین میں ہے سب خدا ہی کا ہے (اور اس نے خلقت کو) اس لئے (پیدا کیا ہے) کہ جن لوگوں نے برے کام کئے ان کو ان کے اعمال کا (برا) بدلا دے اور جنہوں نے نیکیاں کیں ان کو نیک بدلہ دے
Tafsir al-Jalalayn
And to God belongs whatever is in the heavens and whatever is in the earth that is He owns all of that among which also are the misguided one and the rightly guided one leading astray whomever He will and guiding whomever He will that He may requite those who do evil for what they have done by way of idolatry and otherwise and reward those who are virtuous by their affirmation of God’s Oneness and other acts of obedience with the best reward namely Paradise. He points out ‘the virtuous’ as being
ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ
Allazeena yajtaniboona kabaaa'iral ismi walfawaa hisha illal lamam; inna rabbaka waasi'ul maghfirah; huwa a'lamu bikum iz ansha akum minal ardi wa iz antum ajinnatun fee butooni umma haatikum falaa tuzakkooo anfusakum huwa a'lamu bimanit taqaa
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.
جو صغیرہ گناہوں کے سوا بڑے بڑے گناہوں اور بےحیائی کی باتوں سے اجتناب کرتے ہیں۔ بےشک تمہارا پروردگار بڑی بخشش والا ہے۔ وہ تم کو خوب جانتا ہے۔ جب اس نے تم کو مٹی سے پیدا کیا اور جب تم اپنی ماؤں کے پیٹ میں بچّے تھے۔ تو اپنے آپ کو پاک صاف نہ جتاؤ۔ جو پرہیزگار ہے وہ اس سے خوب واقف ہے
Tafsir al-Jalalayn
Those who avoid grave sins and abominations excepting lesser offences that is minor sins such as a look a kiss or a touch this constitutes a discontinuous exception in other words the meaning is but lesser offences are forgiven by the avoidance of grave sins. Truly your Lord is of vast forgiveness for such lesser sins and for accepting repentance. The following was revealed regarding those who used to say ‘What of our prayers our fasting and our pilgrimage!’. He knows you best from the time when He produced you from the earth that is to say when He created your father Adam from dust and when you were hidden fetuses ajinna is the plural of janīn in the bellies of your mothers. So do not claim purity for yourselves do not praise yourselves that is in admiration; but if it is done in recognition of God’s grace then that is fine. He knows best those who are God-fearing.
أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ
Afara'ayatal lazee tawallaa
Have you seen the one who turned away
بھلا تم نے اس شخص کو دیکھا جس نے منہ پھیر لیا
Tafsir al-Jalalayn
Did you see him who turned away from faith — that is the one who recanted when he was derided for it. He said ‘But I fear the punishment of God!’. But when the one deriding him guaranteed him that he would bear God’s chastisement for him provided that he reverted to his former idolatry and he then gave him a stated sum money he reverted —
وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ
Wa a'taa qaleelanw wa akdaa
And gave a little and [then] refrained?
اور تھوڑا سا دیا (پھر) ہاتھ روک لیا
Tafsir al-Jalalayn
and gave a little of the stated sum of money and was then grudging? refrained from giving the remainder akdā derives from al-kudya earth that is hard as rock and which prevents the well-digger from digging through when he hits it.
أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ
A'indahoo 'ilmul ghaibi fahuwa yaraa
Does he have knowledge of the unseen, so he sees?
کیا اس کے پاس غیب کا علم ہے کہ وہ اس کو دیکھ رہا ہے
Tafsir al-Jalalayn
Does he possess knowledge of the Unseen so that he sees? and therefore from among such knowledge he is able to know that another person may bear the chastisement of the Hereafter for him? No! This was al-Walīd b. al-Mughīra or someone else the sentence beginning with a-‘indahu ‘does he possess’ is the second object of the a-ra’ayta ‘have you seen’ which has the significance of ‘inform Me!’.
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ
Am lam yunabbaa bimaa fee suhuhfi Moosa
Or has he not been informed of what was in the scriptures of Moses
کیا جو باتیں موسیٰ کے صحیفوں میں ہیں ان کی اس کو خبر نہیں پہنچی
Tafsir al-Jalalayn
Or am means bal has he not been informed of what is in the scrolls of Moses the books of the Torah or scrolls before it
وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ
Wa Ibraaheemal lazee waffaaa
And [of] Abraham, who fulfilled [his obligations] -
اور ابراہیمؑ کی جنہوں نے (حق طاعت ورسالت) پورا کیا
Tafsir al-Jalalayn
and the scrolls of Abraham who fulfilled his summons he who completed what he had been charged with as in And when his Lord tested Abraham with certain words and he fulfilled them Q. 2124 the explication of mā ‘what’ is the following
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
Allaa taziru waaziratunw wizra ukhraa
That no bearer of burdens will bear the burden of another
یہ کہ کوئی شخص دوسرے (کے گناہ) کا بوجھ نہیں اٹھائے گا
Tafsir al-Jalalayn
that no burdened soul shall bear the burden of another an ‘that’ has been softened in place of the hardened form in other words no soul shall bear responsibility for the sins of another;
وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ
Wa al laisa lil insaani illaa maa sa'aa
And that there is not for man except that [good] for which he strives
اور یہ کہ انسان کو وہی ملتا ہے جس کی وہ کوشش کرتا ہے
Tafsir al-Jalalayn
and that wa-an to be understood as wa-annahu man shall have only what he himself strives for of good deeds and so he shall not have anything of the reward for good deeds striven for by another;
وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ
Wa anna sa'yahoo sawfa yuraa
And that his effort is going to be seen -
اور یہ کہ اس کی کوشش دیکھی جائے گی
Tafsir al-Jalalayn
and that his endeavour will be seen it will be inspected in the Hereafter
ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ
Summa yujzaahul jazaaa 'al awfaa
Then he will be recompensed for it with the fullest recompense
پھر اس کو اس کا پورا پورا بدلا دیا جائے گا
Tafsir al-Jalalayn
then he will be rewarded for it with the fullest reward the most perfect reward one may say jazaytuhu sa‘yahu or jazaytuhu bi-sa‘yihi to mean the same thing
وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ
Wa anna ilaa rabbikal muntahaa
And that to your Lord is the finality
اور یہ کہ تمہارے پروردگار ہی کے پاس پہنچنا ہے
Tafsir al-Jalalayn
and that read wa-anna as a supplement; it is also read wa-inna as the beginning of a new sentence; and the same applies to what comes after it in which case according to this second reading these inna statements no longer form part of the content of all that is ‘in the scrolls’ the ultimate end the return and the destination after death is toward your Lord whereat He will requite them;
وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ
Wa annahoo huwa adhaka wa abkaa
And that it is He who makes [one] laugh and weep
اور یہ کہ وہ ہنساتا اور رلاتا ہے
Tafsir al-Jalalayn
and that it is He Who makes to laugh whomever He will He makes joyous and makes to weep whomever He will He makes him sorrowful
وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا
Wa annahoo huwa amaata wa ahyaa
And that it is He who causes death and gives life
اور یہ کہ وہی مارتا اور جلاتا ہے
Tafsir al-Jalalayn
and that it is He Who brings death in this world and gives life for resurrection
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ
Wa annahoo khalaqaz zawjainiz zakara wal unsaa
And that He creates the two mates - the male and female -
اور یہ کہ وہی نر اور مادہ دو قسم (کے حیوان) پیدا کرتا ہے
Tafsir al-Jalalayn
and that He Himself creates the two spouses the two kinds the male and the female
مِن نُّطْفَةٍ إِذَا تُمْنَىٰ
Min nutfatin izaa tumnaa
From a sperm-drop when it is emitted
(یعنی) نطفے سے جو (رحم میں) ڈالا جاتا ہے
Tafsir al-Jalalayn
from a drop of semen once it is emitted once it is poured forth into the womb
وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ
Wa anna 'alaihin nash atal ukhraa
And that [incumbent] upon Him is the next creation
اور یہ کہ (قیامت کو) اسی پر دوبارہ اٹھانا لازم ہے
Tafsir al-Jalalayn
and that with Him rests the second genesis read al-nashā’ata or al-nash’ata the other creation for the Resurrection after the first creation
وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ
Wa annahoo huwa aghnaa wa aqnaa
And that it is He who enriches and suffices
اور یہ کہ وہی دولت مند بناتا اور مفلس کرتا ہے
Tafsir al-Jalalayn
and that it is He Who enriches people by granting them sufficient wealth and grants possessions He Who gives that wealth that is enjoyed as property
وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ
Wa annahoo huwa rabbush shi'raa
And that it is He who is the Lord of Sirius
اور یہ کہ وہی شعریٰ کا مالک ہے
Tafsir al-Jalalayn
and that it is He Who is the Lord of Sirius — this is a star lying beyond the constellation of Gemini which was worshipped in the time of pagandom jāhiliyya;
وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ
Wa annahooo ahlak a 'Aadanil oolaa
And that He destroyed the first [people of] 'Aad
اور یہ کہ اسی نے عاد اول کو ہلاک کر ڈالا
Tafsir al-Jalalayn
and that He destroyed former ‘Ād ‘Ādan al-ūlā a variant reading elides the nunation with the following lām sc. ‘Āda’l-ūlā; this former one refers to the people of ‘Ād while the second ‘Ād is that of the people of Sālih
وَثَمُودَا۟ فَمَآ أَبْقَىٰ
Wa samooda famaaa abqaa
And Thamud - and He did not spare [them] -
اور ثمود کو بھی۔ غرض کسی کو باقی نہ چھوڑا
Tafsir al-Jalalayn
and Thamūd wa-Thamūda may be declined as the name of their forefather or left as a diptote being the name of the tribe; it is a supplement to ‘Ādan sparing not a single one of them;
وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ
Wa qawma Noohim min qablu innahum kaanoo hum azlama wa atghaa
And the people of Noah before. Indeed, it was they who were [even] more unjust and oppressing.
اور ان سے پہلے قوم نوحؑ کو بھی۔ کچھ شک نہیں کہ وہ لوگ بڑے ہی ظالم اور بڑے ہی سرکش تھے
Tafsir al-Jalalayn
and the people of Noah before that that is to say before ‘Ād and Thamūd We also destroyed them; indeed they were more unjust and more insolent than ‘Ād and Thamūd because of the long time that Noah remained among them and he remained among them a thousand-less-fifty years Q. 2914 for they despite their disbelief in him would still harm him and assault him;
وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ
Wal mu'tafikata ahwaa
And the overturned towns He hurled down
اور اسی نے الٹی ہوئی بستیوں کو دے پٹکا
Tafsir al-Jalalayn
and the Deviant cities namely the cities of the people of Lot He overturned He hurled them down to the earth after lifting them up to the heaven upside down by commanding Gabriel to do this;
فَغَشَّىٰهَا مَا غَشَّىٰ
Faghashshaahaa maa ghashshaa
And covered them by that which He covered.
پھر ان پر چھایا جو چھایا
Tafsir al-Jalalayn
so that there covered them of rocks afterwards that which covered them this is purposely left vague in order to inspire terror; in sūrat Hūd it is stated We made their uppermost the nethermost and We rained upon them stones of baked clay Q. 1182.
فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ
Fabi ayyi aalaaa'i Rabbika tatamaaraa
Then which of the favors of your Lord do you doubt?
تو (اے انسان) تو اپنے پروردگار کی کون سی نعمت پر جھگڑے گا
Tafsir al-Jalalayn
Then which of the bounties of your Lord which of His graces graces which indicate His Oneness and power do you dispute? do you have doubt about O man or deny?
هَٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ
Haazaa nazeerum minan nuzuril oolaa
This [Prophet] is a warner like the former warners.
یہ (محمدﷺ) بھی اگلے ڈر سنانے والوں میں سے ایک ڈر سنانے والے ہیں
Tafsir al-Jalalayn
This Muhammad (s) is a warner in the tradition of the warners of old of their kind that is to say he is a messenger like messengers before him sent to you just as they were sent to their peoples.
أَزِفَتِ ٱلْـَٔازِفَةُ
Azifatil laazifah
The Approaching Day has approached.
آنے والی (یعنی قیامت) قریب آ پہنچی
Tafsir al-Jalalayn
The Impending Hour is imminent the Resurrection is near at hand.
لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ
Laisa lahaa min doonil laahi kaashifah
Of it, [from those] besides Allah, there is no remover.
اس (دن کی تکلیفوں) کو خدا کے سوا کوئی دور نہیں کرسکے گا
Tafsir al-Jalalayn
None no soul besides God can disclose it that is to say only He can disclose it and manifest it as where He says He alone shall reveal it at its proper time Q. 7187.
أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ
Afamin hazal hadeesi ta'jaboon
Then at this statement do you wonder?
اے منکرین خدا) کیا تم اس کلام سے تعجب کرتے ہو؟
Tafsir al-Jalalayn
Do you then marvel in denial at this discourse the Qur’ān
وَتَضْحَكُونَ وَلَا تَبْكُونَ
Wa tadhakoona wa laa tabkoon
And you laugh and do not weep
اور ہنستے ہو اور روتے نہیں؟
Tafsir al-Jalalayn
and laugh mockingly and not weep when you hear its Promise and Threat
وَأَنتُمْ سَٰمِدُونَ
Wa antum saamidoon
While you are proudly sporting?
اور تم غفلت میں پڑ رہے ہو
Tafsir al-Jalalayn
while you remain oblivious? unmindful and heedless of what is required of you.
فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟
Fasjudoo lillaahi wa'budoo
So prostrate to Allah and worship [Him].
تو خدا کے آگے سجدہ کرو اور (اسی کی) عبادت کرو
Tafsir al-Jalalayn
So prostrate to God Who created you and worship Him! and do not prostrate to idols nor worship them.