بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا
Hal ataa 'alal insaani heenum minad dahri lam yakun shai'am mazkooraa
Has there [not] come upon man a period of time when he was not a thing [even] mentioned?
بےشک انسان پر زمانے میں ایک ایسا وقت بھی آچکا ہے کہ وہ کوئی چیز قابل ذکر نہ تھی
Tafsir al-Jalalayn
Has there ever been — there has indeed been — for man Adam a period of time forty years in which he was a thing unmentioned? — he was during this period a fashioned in clay and not mentioned; alternatively what is meant by insān ‘man’ is the generic noun and by hīn ‘a period of time’ the period of gestation.
إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا
Innaa khalaqnal insaana min nutfatin amshaajin nabta leehi faja'alnaahu samee'am baseeraa
Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.
ہم نے انسان کو نطفہٴ مخلوط سے پیدا کیا تاکہ اسے آزمائیں تو ہم نے اس کو سنتا دیکھتا بنایا
Tafsir al-Jalalayn
Verily We created man the species from a drop of mixed fluid from a mixture that is from the seminal fluid of the man and the ovarian fluid of the woman that have mixed and blended so that We may test him trying him with the moral obligations of religion nabtalīhi is either a new sentence ‘We will test him’ or an implied circumstantial qualifier meaning ‘intending to test him when he is ready’. So We made him for that very reason hearing seeing.
إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
Innaa hadainaahus sabeela immaa shaakiranw wa immaa kafoora
Indeed, We guided him to the way, be he grateful or be he ungrateful.
(اور) اسے رستہ بھی دکھا دیا۔ (اب) وہ خواہ شکرگزار ہو خواہ ناشکرا
Tafsir al-Jalalayn
Verily We have guided him to the way We have pointed out to him the path of guidance by sending messengers to mankind whether he be grateful that is to say whether he be a believer or ungrateful both shākiran and kafūran are circumstantial qualifiers referring to the direct object; in other words We have pointed out to him in both presupposed states whether his gratefulness or his unthankfulness; immā is used to list the ‘states’.
إِنَّآ أَعْتَدْنَا لِلْكَٰفِرِينَ سَلَٰسِلَا۟ وَأَغْلَٰلًا وَسَعِيرًا
Innaaa a'tadnaa lilkaa fireena salaasila wa aghlaalanw wa sa'eeraa
Indeed, We have prepared for the disbelievers chains and shackles and a blaze.
ہم نے کافروں کے لئے زنجیر اور طوق اور دہکتی آگ تیار کر رکھی ہے
Tafsir al-Jalalayn
We have assuredly prepared for the disbelievers chains with which they are dragged through the Fire and fetters around their necks to which the chains will be attached and a hell-fire a fire set ablaze burning fiercely in which they shall be chastised.
إِنَّ ٱلْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا
innal abraara yashra boona min kaasin kaana mizaa juhaa kaafooraa
Indeed, the righteous will drink from a cup [of wine] whose mixture is of Kafur,
جو نیکو کار ہیں اور وہ ایسی شراب نوش جان کریں گے جس میں کافور کی آمیزش ہوگی
Tafsir al-Jalalayn
Truly the righteous abrār is the plural of barr or bārr namely the obedient ones will drink from a cup ka’s is a vessel for drinking wine and this wine will be in it; what is meant is that they will drink from ‘wine’ a case where the actuality is referred to by the name of the locus in which it is found; min ‘from is partitive whose mixture that with which it is mixed is camphor;
عَيْنًا يَشْرَبُ بِهَا عِبَادُ ٱللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
'Aynany yashrabu bihaa 'ibaadul laahi yafajjiroonahaa tafjeeraa
A spring of which the [righteous] servants of Allah will drink; they will make it gush forth in force [and abundance].
یہ ایک چشمہ ہے جس میں سے خدا کے بندے پئیں گے اور اس میں سے (چھوٹی چھوٹی) نہریں نکالیں گے
Tafsir al-Jalalayn
a spring ‘aynan substitutes for kāfūran containing the scent thereof from which the servants of God His friends drink making it gush forth plenteously directing it to wherever they wish of their dwellings.
يُوفُونَ بِٱلنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُۥ مُسْتَطِيرًا
Yoofoona binnazri wa yakhaafoona yawman kaana sharruhoo mustateeraa
They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread.
یہ لوگ نذریں پوری کرتے ہیں اور اس دن سے جس کی سختی پھیل رہی ہوگی خوف رکھتے ہیں
Tafsir al-Jalalayn
They fulfil their vows pledged in obedience to God and fear a day the evil of which will be widespread.
وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
Wa yut''imoonat ta'aama 'alaa hubbihee miskeenanw wa yatemanw wa aseeraa
And they give food in spite of love for it to the needy, the orphan, and the captive,
اور باوجود یہ کہ ان کو خود طعام کی خواہش (اور حاجت) ہے فقیروں اور یتیموں اور قیدیوں کو کھلاتے ہیں
Tafsir al-Jalalayn
And they give food despite their love of it that is to say despite their love of food and their craving for it to the needy the poor and the orphan who does not have a father and the prisoner meaning the one who has been rightly imprisoned.
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ لَا نُرِيدُ مِنكُمْ جَزَآءً وَلَا شُكُورًا
Innaamaa nut'imukum li wajhil laahi laa nureedu minkum jazaaa'anw wa laa shukooraa
[Saying], "We feed you only for the countenance of Allah. We wish not from you reward or gratitude.
(اور کہتے ہیں کہ) ہم تم کو خالص خدا کے لئے کھلاتے ہیں۔ نہ تم سے عوض کے خواستگار ہیں نہ شکرگزاری کے (طلبگار)
Tafsir al-Jalalayn
‘We feed you only for the sake of God seeking His reward. We do not desire any reward from you nor any thanks this contains the reason for the giving of the food. Now do they actually say this or is it that God knows this to be true of them and has thus praised them by mentioning it? The two are different opinions regarding this matter.
إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا
Innaa nakhaafu mir Rabbinna Yawman 'aboosan qamtareeraa
Indeed, We fear from our Lord a Day austere and distressful."
ہم کو اپنے پروردگار سے اس دن کا ڈر لگتا ہے (جو چہروں کو) کریہہ المنظر اور (دلوں کو) سخت (مضطر کر دینے والا) ہے
Tafsir al-Jalalayn
Indeed we fear from our Lord a day of frowning one in which faces scowl in other words a horrid day to observe on account of its severity calamitous’ severe in that respect.
فَوَقَىٰهُمُ ٱللَّهُ شَرَّ ذَٰلِكَ ٱلْيَوْمِ وَلَقَّىٰهُمْ نَضْرَةً وَسُرُورًا
Fa waqaahumul laahu sharra zaalikal yawmi wa laqqaahum nadratanw wa surooraa
So Allah will protect them from the evil of that Day and give them radiance and happiness
تو خدا ان کو اس دن کی سختی سے بچالے گا اور تازگی اور خوش دلی عنایت فرمائے گا
Tafsir al-Jalalayn
God has therefore shielded them from the evil of that day and has granted them radiance fairness and resplendence in their faces and joy.
وَجَزَىٰهُم بِمَا صَبَرُوا۟ جَنَّةً وَحَرِيرًا
Wa jazaahum bimaa sabaroo janatanw wa hareeraa
And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments].
اور ان کے صبر کے بدلے ان کو بہشت (کے باغات) اور ریشم (کے ملبوسات) عطا کرے گا
Tafsir al-Jalalayn
And He has rewarded them for their patience for their steadfastness in refraining from disobedience with a Garden into which they are admitted and silk which they are given to wear;
مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا
muttaki'eena feeha 'alal araaa 'iki laa yarawna feehaa shamsanw wa laa zamhareeraa
[They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold.
ان میں وہ تختوں پر تکیے لگائے بیٹھے ہوں گے۔ وہاں نہ دھوپ (کی حدت) دیکھیں گے نہ سردی کی شدت
Tafsir al-Jalalayn
reclining muttaki’īna is a circumstantial qualifier referring to the subject of the implicit verb udkhilūhā ‘they are admitted into it’ therein upon couches arā’ik are beds inside canopies. They will not find lā yarawna is a second circumstantial qualifier therein either sun or bitter cold neither heat nor cold; but it is also said that zamharīr means ‘the moon’ and so in other words it means that it will be bright without any sun or moon.
وَدَانِيَةً عَلَيْهِمْ ظِلَٰلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا
Wa daaniyatan 'alaihim zilaaluhaa wa zullilat qutoofu haa tazleela
And near above them are its shades, and its [fruit] to be picked will be lowered in compliance.
ان سے (ثمردار شاخیں اور) ان کے سائے قریب ہوں گے اور میوؤں کے گچھے جھکے ہوئے لٹک رہے ہوں گے
Tafsir al-Jalalayn
And close dāniyatan is a supplement to the syntactical locus of the clause lā yarawna in other words it is a supplement to the import ghayra rā’īna over them will be its shades its trees and its clusters of fruits will hang low its fruits will brought close so that they are reached by the one standing the one sitting or the one lying down.
وَيُطَافُ عَلَيْهِم بِـَٔانِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا۠
Wa yutaafu 'alaihim bi aaniyatim min fiddatinw wa akwaabin kaanat qawaareeraa
And there will be circulated among them vessels of silver and cups having been [created] clear [as glass],
خدام) چاندی کے باسن لئے ہوئے ان کے اردگرد پھریں گے اور شیشے کے (نہایت شفاف) گلاس
Tafsir al-Jalalayn
And they will be waited upon from all around them in it with vessels of silver and goblets akwāb are cups without handles of crystal —
قَوَارِيرَا۟ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا
Qawaareera min fiddatin qaddaroohaa taqdeeraa
Clear glasses [made] from silver of which they have determined the measure.
اور شیشے بھی چاندی کے جو ٹھیک اندازے کے مطابق بنائے گئے ہیں
Tafsir al-Jalalayn
crystal of silver that is they are made of silver which is transparent like crystal — which they that is the ones passing around them in service have measured in a precise measure according to the measure required by the one drinking it neither more nor less which makes for a most delightful drink.
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا
Wa yusawna feehaa kaasan kaana mizaajuhaa zanjabeelaa
And they will be given to drink a cup [of wine] whose mixture is of ginger
اور وہاں ان کو ایسی شراب (بھی) پلائی جائے گی جس میں سونٹھ کی آمیزش ہوگی
Tafsir al-Jalalayn
And they will be given to drink therein a cup wine whose mixture that with which it is mixed is ginger
عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا
'Aynan feeha tusammaa salsabeelaa
[From] a fountain within Paradise named Salsabeel.
یہ بہشت میں ایک چشمہ ہے جس کا نام سلسبیل ہے
Tafsir al-Jalalayn
a spring ‘aynan substitutes for zanjabīlan ‘ginger’ therein named Salsabīl meaning that its water is like ginger which the Arabs find very tasteful and which is very palatable for the throat.
وَيَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا
Wa yatoofu 'alaihim wildaanum mukhalladoona izaa ra aytahum hasibtahum lu'lu 'am mansoora
There will circulate among them young boys made eternal. When you see them, you would think them [as beautiful as] scattered pearls.
اور ان کے پاس لڑکے آتے جاتے ہوں گے جو ہمیشہ (ایک ہی حالت پر) رہیں گے۔ جب تم ان پر نگاہ ڈالو تو خیال کرو کہ بکھرے ہوئے موتی ہیں
Tafsir al-Jalalayn
And they will be waited upon by immortal youths immortally in the form of youths never ageing whom when you see them you will suppose them because of their beauty and the way in which they are scattered about offering service to be scattered pearls strewn from their string or from their shells in which they are fairer than when they the pearls are otherwise not in their shells.
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
Wa izaa ra ayta summa ra ayta na'eemanw wa mulkan kabeera
And when you look there [in Paradise], you will see pleasure and great dominion.
اور بہشت میں (جہاں) آنکھ اٹھاؤ گے کثرت سے نعمت اور عظیم (الشان) سلطنت دیکھو گے
Tafsir al-Jalalayn
And when you look there that is to say when you begin to look about in Paradise you will see ra’ayta is the response to idhā ‘when’ bliss that is indescribable and a great kingdom vast without limit.
عَٰلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوٓا۟ أَسَاوِرَ مِن فِضَّةٍ وَسَقَىٰهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
'Aaliyahum siyaabu sundusin khudrunw wa istabraq, wa hullooo asaawira min fiddatinw wa saqaahum Rabbuhum sharaaban tahooraa
Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink.
ان (کے بدنوں) پر دیبا سبز اور اطلس کے کپڑے ہوں گے۔ اور انہیں چاندی کے کنگن پہنائے جائیں گے اور ان کا پروردگار ان کو نہایت پاکیزہ شراب پلائے گا
Tafsir al-Jalalayn
Upon them ‘āliyahum is in the accusative as an adverbial clause and constitutes the predicate of a subject that will follow; a variant reading has ‘ālīhim as a subject with what follows as its predicate; the suffixed pronoun -hum denotes those persons to whom the supplement refers will be garments of fine green silk and heavy silk brocade sundus is fine silk and constitutes the outer cushion while istabraq is coarse silk and constitutes the inner lining; either read thiyābu sundusin khudrun wa’stabraqin or thiyābu sundusin khudrin wa’stabraqun or thiyābu sundusin khudrun wa’stabraqun or wa-thiyābu sundusin khudrin wa’stabraqin. And they will be adorned with bracelets of silver — elsewhere it is stated ‘of gold’ in order to show that they will be adorned with both types at the same time or separately — and their Lord will give them a pure drink to drink tahūran ‘pure’ is intended as a hyperbolic qualification of its purity and cleanness in contrast to the wine of this world.
إِنَّ هَٰذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُورًا
Innaa haazaa kaana lakum jazz 'anw wa kaana sa'yukum mashkooraa
[And it will be said], "Indeed, this is for you a reward, and your effort has been appreciated."
یہ تمہارا صلہ اور تمہاری کوشش (خدا کے ہاں) مقبول ہوئی
Tafsir al-Jalalayn
‘Verily this bliss is a reward for you and your endeavour has been appreciated’.
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ ٱلْقُرْءَانَ تَنزِيلًا
Innaa nahnu nazzalnaa 'alaikal quraana tanzeelaa
Indeed, it is We who have sent down to you, [O Muhammad], the Qur'an progressively.
اے محمد (ﷺ) ہم نے تم پر قرآن آہستہ آہستہ نازل کیا ہے
Tafsir al-Jalalayn
Assuredly We nahnu reiterates the subject of innā ‘assuredly for the purpose of emphasis; alternatively it is a separating pronoun have revealed the Qur’ān to you as a gradual revelation tanzīlan is the predicate of inna ‘assuredly’ in other words We have divided it into parts instead of not revealing it all at once.
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا
Fasbir lihukmi Rabbika wa laa tuti' minhum aasiman aw kafooraa
So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful [disbeliever].
تو اپنے پروردگار کے حکم کے مطابق صبر کئے رہو اور ان لوگوں میں سے کسی بد عمل اور ناشکرے کا کہا نہ مانو
Tafsir al-Jalalayn
So submit patiently to your Lord’s decree to you to deliver His Message and do not obey of them that is of the disbelievers any sinner or disbeliever namely ‘Utba b. Rabī‘a and al-Walīd b. al-Mughīra — both of whom said to the Prophet s ‘Abandon this affair of yours!’; it is also possible that what is meant is every sinner or disbeliever in other words ‘Do not obey any of these whichever of the two he may be in what he may summon you to of sin or disbelief’.
وَٱذْكُرِ ٱسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا
Wazkuris ma Rabbika bukratanw wa aseelaa
And mention the name of your Lord [in prayer] morning and evening
اور صبح وشام اپنے پروردگار کا نام لیتے رہو
Tafsir al-Jalalayn
And mention the Name of your Lord during prayer at dawn and with the declining of the sun that is at dawn fajr noon zuhr and in the afternoon ‘asr;
وَمِنَ ٱلَّيْلِ فَٱسْجُدْ لَهُۥ وَسَبِّحْهُ لَيْلًا طَوِيلًا
Wa minal laili fasjud lahoo wa sabbihhu lailan taweelaa
And during the night prostrate to Him and exalt Him a long [part of the] night.
اور رات کو بڑی رات تک سجدے کرو اور اس کی پاکی بیان کرتے رہو
Tafsir al-Jalalayn
and prostrate to Him for a portion of the night that is at after sunset maghrib and at night ‘ishā’ and glorify Him the length of the night perform supererogatory prayers during it as mentioned above for either two thirds a half or a third of it.
إِنَّ هَٰٓؤُلَآءِ يُحِبُّونَ ٱلْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْمًا ثَقِيلًا
Inna haaa'ulaa'i yuhibboona 'aajilata wa yazaroona waraaa'ahum yawman saqeelaa
Indeed, these [disbelievers] love the immediate and leave behind them a grave Day.
یہ لوگ دنیا کو دوست رکھتے ہیں اور (قیامت کے) بھاری دن کو پس پشت چھوڑے دیتے ہیں
Tafsir al-Jalalayn
Assuredly these love the transitory life this world and leave behind them a burdensome day an awful one namely the Day of Resurrection not working towards it.
نَّحْنُ خَلَقْنَٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَٰلَهُمْ تَبْدِيلًا
Nahnu khalaqnaahum wa shadadnaaa asrahum wa izaa shi'naa baddalnaaa amsaala hum tabdeelaa
We have created them and strengthened their forms, and when We will, We can change their likenesses with [complete] alteration.
ہم نے ان کو پیدا کیا اور ان کے مقابل کو مضبوط بنایا۔ اور اگر ہم چاہیں تو ان کے بدلے ان ہی کی طرح اور لوگ لے آئیں
Tafsir al-Jalalayn
We created them and made firm their frames their limbs and their joints and whenever We will We can completely replace them with others like them in terms of their created form in place of them by destroying them tabdīlan ‘completely’ is for emphasis; idhā ‘when’ functions in the sense of in ‘if’ similar to where God says in several places in yasha’ yudhhibkum If He will He can take you away cf. Q. 1419; but because He exalted be He has not willed this it has not happened thus far.
إِنَّ هَٰذِهِۦ تَذْكِرَةٌ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
Inna haazihee tazkiratun fa man shaaa'at takhaza ilaa rabbihee sabeela
Indeed, this is a reminder, so he who wills may take to his Lord a way.
یہ تو نصیحت ہے۔ جو چاہے اپنے پروردگار کی طرف پہنچنے کا رستہ اختیار کرے
Tafsir al-Jalalayn
This sūra is indeed a reminder an admonition for all creatures. Let him who will then choose a way to his Lord a path through obedience.
وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
Wa maa tashaaa'oona illaa anyyashaaa'al laah; innal laahaa kaana'Aleeman Hakeema
And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise.
اور تم کچھ بھی نہیں چاہ سکتے مگر جو خدا کو منظور ہو۔ بےشک خدا جاننے والا حکمت والا ہے
Tafsir al-Jalalayn
But you will not tashā’ūna may also be read yashā’ūna ‘they will’ choose a way through obedience unless God wills this. Assuredly God is ever Knower of His creatures Wise in what He does.
يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ وَٱلظَّٰلِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًۢا
Yudkhilu mai yashaaa'u fee rahmatih; wazzaalimeena a'adda lahum 'azaaban aleemaa
He admits whom He wills into His mercy; but the wrongdoers - He has prepared for them a painful punishment.
جس کو چاہتا ہے اپنی رحمت میں داخل کرلیتا ہے اور ظالموں کے لئے اس نے دکھ دینے والا عذاب تیار کر رکھا ہے
Tafsir al-Jalalayn
He admits whomever He will into His mercy His Paradise namely the believers; and as for the evildoers al-zālimīna is in the accusative because of an implied verb that is to say a‘adda ‘He has prepared’ as explained by what follows He has prepared for them a painful chastisement — these are the disbelievers.