بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلنَّٰزِعَٰتِ غَرْقًا
Wan naazi 'aati gharqa
By those [angels] who extract with violence
ان (فرشتوں) کی قسم جو ڈوب کر کھینچ لیتے ہیں
Tafsir al-Jalalayn
By those that wrest by the angels who wrest the souls of disbelievers violently;
وَٱلنَّٰشِطَٰتِ نَشْطًا
Wan naa shi taati nashta
And [by] those who remove with ease
اور ان کی جو آسانی سے کھول دیتے ہیں
Tafsir al-Jalalayn
by those that draw out by the angels who draw out the souls of believers gently;
وَٱلسَّٰبِحَٰتِ سَبْحًا
Wass saabi-haati sabha
And [by] those who glide [as if] swimming
اور ان کی جو تیرتے پھرتے ہیں
Tafsir al-Jalalayn
by those that glide serenely by the angels who descend from the heavens with His command exalted be He;
فَٱلسَّٰبِقَٰتِ سَبْقًا
Fass saabi qaati sabqa
And those who race each other in a race
پھر لپک کر آگے بڑھتے ہیں
Tafsir al-Jalalayn
by those that race forward by the angels who race forward to Paradise with the souls of believers;
فَٱلْمُدَبِّرَٰتِ أَمْرًا
Fal mu dab-bi raati amra
And those who arrange [each] matter,
پھر (دنیا کے) کاموں کا انتظام کرتے ہیں
Tafsir al-Jalalayn
and by those that direct the affair by the angels who direct the affairs of this world that is to say they descend with the directions for it from God the response to all of these oath clauses has been omitted understood to be something like la-tub‘athunna yā kuffāra Makka ‘you shall certainly be resurrected O disbelievers of Mecca!’ which is also the operator of the following clause
يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ
Yawma tarjufur raajifa
On the Day the blast [of the Horn] will convulse [creation],
(کہ وہ دن آ کر رہے گا) جس دن زمین کو بھونچال آئے گا
Tafsir al-Jalalayn
the day when the Tremor quakes that is to say the first blast as a result of which everything will be shaken violently thus it the subject has been described in terms of the effect it produces
تَتْبَعُهَا ٱلرَّادِفَةُ
Tatba'u har raadifa
There will follow it the subsequent [one].
پھر اس کے پیچھے اور (بھونچال) آئے گا
Tafsir al-Jalalayn
and is followed by the Aftershock the second blast; between the two blasts is a span of forty years the sentence tatba‘uhā’l-rādifatu is a circumstantial qualifier referring to al-rājifa ‘the Tremor’ in other words the ‘day’ can adverbially accommodate both blasts and other events and so for this reason it can also properly function as the adverbial qualifier for the Resurrection that will take place after the second blast;
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
Quloobuny-yau maaiziw-waaji-fa
Hearts, that Day, will tremble,
اس دن (لوگوں) کے دل خائف ہو رہے ہوں گے
Tafsir al-Jalalayn
on that day hearts will be trembling frightened and anxious
أَبْصَٰرُهَا خَٰشِعَةٌ
Absaa ruhaa khashi'ah
Their eyes humbled.
اور آنکھیں جھکی ہوئی
Tafsir al-Jalalayn
their eyes humbled abject because of the terror that they see.
يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ
Ya qoo loona a-inna lamar doo doona fil haafirah
They are [presently] saying, "Will we indeed be returned to [our] former state [of life]?
(کافر) کہتے ہیں کیا ہم الٹے پاؤں پھر لوٹ جائیں گے
Tafsir al-Jalalayn
They those of the mentioned hearts and eyes will say mockingly and in rejection of the Resurrection ‘Are we indeed read a-innā pronouncing both hamzas or by not pronouncing the second and inserting an alif between them in both cases and in both instances being restored as before? Shall we be restored to life after death al-hāfira is a noun signifying the ‘first part’ of anything from which is derived the expression raja‘a fī hāfiratihi to mean that so and so ‘returned whence he had come’.
أَءِذَا كُنَّا عِظَٰمًا نَّخِرَةً
Aizaa kunna 'izaa man-nakhirah
Even if we should be decayed bones?
بھلا جب ہم کھوکھلی ہڈیاں ہو جائیں گے (تو پھر زندہ کئے جائیں گے)
Tafsir al-Jalalayn
What! When we have been decayed bones?’ nakhira a variant reading has nākhira ‘decayed and withered’ will we have life again?
قَالُوا۟ تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ
Qaalu tilka izan karratun khaasirah.
They say, "That, then, would be a losing return."
کہتے ہیں کہ یہ لوٹنا تو (موجب) زیاں ہے
Tafsir al-Jalalayn
They will say ‘That return of ours to life then if it were true would be a ruinous return!’.
فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ
Fa inna ma hiya zajratuw-waahida
Indeed, it will be but one shout,
وہ تو صرف ایک ڈانٹ ہوگی
Tafsir al-Jalalayn
God exalted be He says But it the Aftershock which will be followed by the Resurrection will be only a single blast and so when it is blasted
فَإِذَا هُم بِٱلسَّاهِرَةِ
Faizaa hum biss saahirah
And suddenly they will be [alert] upon the earth's surface.
اس وقت وہ (سب) میدان (حشر) میں آ جمع ہوں گے
Tafsir al-Jalalayn
behold then they all creatures will be upon the surface of the earth alive after having been dead inside it.
هَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ
Hal ataaka hadeethu Musaa
Has there reached you the story of Moses? -
بھلا تم کو موسیٰ کی حکایت پہنچی ہے
Tafsir al-Jalalayn
Have you O Muhammad (s) received the story of Moses hadīthu Mūsā operates the clause that follows
إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى
Iz nadaahu rabbuhu bil waadil-muqad dasi tuwa
When his Lord called to him in the sacred valley of Tuwa,
جب اُن کے پروردگار نے ان کو پاک میدان (یعنی) طویٰ میں پکارا
Tafsir al-Jalalayn
when his Lord called out to him in the holy valley of Tuwā? — this is the name of the valley it may be read with nunation Tuwan or without — and He said
ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ
Izhab ilaa fir'auna innahu taghaa.
"Go to Pharaoh. Indeed, he has transgressed.
(اور حکم دیا) کہ فرعون کے پاس جاؤ وہ سرکش ہو رہا ہے
Tafsir al-Jalalayn
‘Go to Pharaoh; he has indeed become rebellious he has exceeded all bounds with his disbelief
فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ
Faqul hal laka ilaa-an tazakka.
And say to him, 'Would you [be willing to] purify yourself
اور (اس سے) کہو کہ کیا تو چاہتا ہے کہ پاک ہو جائے؟
Tafsir al-Jalalayn
and say “Would you — I call you to — purify yourself tazakkā a variant reading has tazzakkā where the original second tā’ of tatazakkā has been assimilated with the zāy to purge yourself of idolatry by bearing witness that there is no god but God
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ
Wa ahdi yaka ila rabbika fatakh sha
And let me guide you to your Lord so you would fear [Him]?'"
اور میں تجھے تیرے پروردگار کا رستہ بتاؤں تاکہ تجھ کو خوف (پیدا) ہو
Tafsir al-Jalalayn
and allow me to guide you to your Lord to show you how to know Him ma‘rifa by way of proofs so that you may have fear of Him?” ’
فَأَرَىٰهُ ٱلْـَٔايَةَ ٱلْكُبْرَىٰ
Fa araahul-aayatal kubra.
And he showed him the greatest sign,
غرض انہوں نے اس کو بڑی نشانی دکھائی
Tafsir al-Jalalayn
So he showed him the greatest sign from among His nine signs namely the glowing hand or the slithering staff.
فَكَذَّبَ وَعَصَىٰ
Fa kazzaba wa asaa.
But Pharaoh denied and disobeyed.
مگر اس نے جھٹلایا اور نہ مانا
Tafsir al-Jalalayn
But he Pharaoh denied Moses and disobeyed God exalted be He.
ثُمَّ أَدْبَرَ يَسْعَىٰ
Thumma adbara yas'aa.
Then he turned his back, striving.
پھر لوٹ گیا اور تدبیریں کرنے لگا
Tafsir al-Jalalayn
Then he turned his back to faith going about in haste throughout the land causing corruption.
فَحَشَرَ فَنَادَىٰ
Fa hashara fanada.
And he gathered [his people] and called out
اور (لوگوں کو) اکٹھا کیا اور پکارا
Tafsir al-Jalalayn
Then he gathered he assembled the sorcerers and his armies and proclaimed
فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ
Faqala ana rabbu kumul-a'laa.
And said, "I am your most exalted lord."
کہنے لگا کہ تمہارا سب سے بڑا مالک میں ہوں
Tafsir al-Jalalayn
and said ‘I am your most high lord!’ above whom is no other lord.
فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْـَٔاخِرَةِ وَٱلْأُولَىٰٓ
Fa-akha zahul laahu nakalal aakhirati wal-oola.
So Allah seized him in exemplary punishment for the last and the first [transgression].
تو خدا نے اس کو دنیا اور آخرت (دونوں) کے عذاب میں پکڑ لیا
Tafsir al-Jalalayn
So God seized him He destroyed him by drowning him as punishment for the latter that is to say these last words of his and for the former that is to say his saying previously ‘I do not know of any god for you other than me’ Q. 2838 — and between the two claims made by Pharaoh was an interval of forty years.
إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰٓ
Inna fee zaalika la'ibratal limaiy-yaksha
Indeed in that is a warning for whoever would fear [Allah].
جو شخص (خدا سے) ڈر رکھتا ہے اس کے لیے اس (قصے) میں عبرت ہے
Tafsir al-Jalalayn
Assuredly in that which is mentioned there is a moral for him who fears God exalted be He.
ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ بَنَىٰهَا
A-antum a shaddu khalqan amis samaa-u banaaha.
Are you a more difficult creation or is the heaven? Allah constructed it.
بھلا تمہارا بنانا آسان ہے یا آسمان کا؟ اسی نے اس کو بنایا
Tafsir al-Jalalayn
Are you read a-antum pronouncing both hamzas or by substituting an alif for the second one not pronouncing it and inserting an alif between the one not pronounced and the former or without this insertion namely you the deniers of the Resurrection harder to create or the heaven which He has built? harder to create banāhā an explication of the manner of its creation.
رَفَعَ سَمْكَهَا فَسَوَّىٰهَا
Raf'a sam kaha fasaw waaha
He raised its ceiling and proportioned it.
اس کی چھت کو اونچا کیا اور پھر اسے برابر کر دیا
Tafsir al-Jalalayn
He made it rise high — an explication of the manner of its construction; in other words He made its vertical extension high; it is also said that samkahā means ‘its ceiling’ — and levelled it He made it even flawless
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا
Wa aghtasha lailaha wa akhraja duhaaha.
And He darkened its night and extracted its brightness.
اور اسی نے رات کو تاریک بنایا اور (دن کو) دھوپ نکالی
Tafsir al-Jalalayn
and darkened its night and brought forth its day He exposed the light of its sun ‘night’ has been annexed to it the heaven because it represents its shade and likewise the ‘sun’ because it represents its light;
وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ
Wal arda b'ada zaalika dahaaha.
And after that He spread the earth.
اور اس کے بعد زمین کو پھیلا دیا
Tafsir al-Jalalayn
and after that He spread out the earth He made it flat for it had been created before the heaven but without having been spread out;
أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا
Akhraja minha maa-aha wa mar 'aaha.
He extracted from it its water and its pasture,
اسی نے اس میں سے اس کا پانی نکالا اور چارا اگایا
Tafsir al-Jalalayn
from it He has brought forth akhraja a circumstantial qualifier with a suppressed preceding qad that is to say mukhrijan ‘bringing forth from it’ its waters by making its springs gush forth and its pastures what cattle graze of trees and herbage and what humans consume of foods and fruits the use of mar‘ā to express this of the earth is figurative
وَٱلْجِبَالَ أَرْسَىٰهَا
Wal jibala arsaaha.
And the mountains He set firmly
اور اس پر پہاڑوں کابوجھ رکھ دیا
Tafsir al-Jalalayn
and has set firm the mountains on the face of the earth so that it stays still
مَتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ
Mataa'al lakum wali an 'aamikum.
As provision for you and your grazing livestock.
یہ سب کچھ تمہارے اور تمہارے چارپایوں کے فائدے کے لیے (کیا)
Tafsir al-Jalalayn
as a source of sustenance an object denoting reason for an implied verbal clause in other words fa‘ala dhālika mut‘atan or tamtī‘an ‘He did this to provide a source of sustenance’ for you and your flocks an‘ām is the plural of na‘am which are camels cows and sheep.
فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ
Fa-izaa jaaa'atit taaam matul kubraa.
But when there comes the greatest Overwhelming Calamity -
تو جب بڑی آفت آئے گی
Tafsir al-Jalalayn
So when the Greatest Catastrophe befalls — the second blast —
يَوْمَ يَتَذَكَّرُ ٱلْإِنسَٰنُ مَا سَعَىٰ
Yauma Yata zakkarul insaanu ma sa'aa.
The Day when man will remember that for which he strove,
اس دن انسان اپنے کاموں کو یاد کرے گا
Tafsir al-Jalalayn
the day when man will remember yawma yatadhakkaru’l-insānu substitutes for idhā ‘when’ his efforts in the life of the world in the way of good or evil
وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ
Wa burrizatil-jaheemu limany-yaraa.
And Hellfire will be exposed for [all] those who see -
اور دوزخ دیکھنے والے کے سامنے نکال کر رکھ دی جائے گی
Tafsir al-Jalalayn
and the Hell-fire the consuming Fire is revealed for all to see for every on-looker the response to idhā ‘when’ is what follows
فَأَمَّا مَن طَغَىٰ
Fa ammaa man taghaa.
So as for he who transgressed
تو جس نے سرکشی کی
Tafsir al-Jalalayn
as for him who was rebellious who disbelieved
وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا
Wa aasaral hayaatad dunyaa
And preferred the life of the world,
اور دنیا کی زندگی کو مقدم سمجھا
Tafsir al-Jalalayn
and preferred the life of this world by pursuing carnal desires
فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ
Fa innal jaheema hiyal maawaa.
Then indeed, Hellfire will be [his] refuge.
اس کا ٹھکانہ دوزخ ہے
Tafsir al-Jalalayn
Hell-fire will indeed be the abode his abode.
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ
Wa ammaa man khaafa maqaama Rabbihee wa nahan nafsa 'anil hawaa
But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination,
اور جو اپنے پروردگار کے سامنے کھڑے ہونے سے ڈرتا اور جی کو خواہشوں سے روکتا رہا
Tafsir al-Jalalayn
But as for him who feared the stance before his Lord his standing before Him and forbade the evil-bidding soul from pursuing desire that leads to perdition as a result of that person’s lusting after carnal desires
فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ
Fa innal jannata hiyal maawaa
Then indeed, Paradise will be [his] refuge.
اس کا ٹھکانہ بہشت ہے
Tafsir al-Jalalayn
Paradise will indeed be the abode in sum the response to idhā ‘when’ verse 34 is that the disobedient one will be in the Fire and the obedient one in Paradise.
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا
Yas'aloonaka 'anis saa'ati ayyaana mursaahaa
They ask you, [O Muhammad], about the Hour: when is its arrival?
(اے پیغمبر، لوگ) تم سے قیامت کے بارے میں پوچھتے ہیں کہ اس کا وقوع کب ہو گا؟
Tafsir al-Jalalayn
They that is the disbelievers of Mecca will ask you about the Hour when will it set in? when will it come to pass and when will it begin?
فِيمَ أَنتَ مِن ذِكْرَىٰهَآ
Feema anta min zikraahaa
In what [position] are you that you should mention it?
سو تم اس کے ذکر سے کس فکر میں ہو
Tafsir al-Jalalayn
What have you to do with the mention of it? in other words you have no knowledge of it in order to mention it.
إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ
Ilaa Rabbika muntahaa haa
To your Lord is its finality.
اس کا منتہا (یعنی واقع ہونے کا وقت) تمہارے پروردگار ہی کو (معلوم ہے)
Tafsir al-Jalalayn
With your Lord it belongs ultimately ultimate knowledge of it lies with Him; none other than Him has any knowledge of it.
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا
Innamaaa anta munziru maiy yakshaahaa
You are only a warner for those who fear it.
جو شخص اس سے ڈر رکھتا ہے تم تو اسی کو ڈر سنانے والے ہو
Tafsir al-Jalalayn
You are only a warner for your warning will only benefit the one who fears it.
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا
Ka annahum Yawma yarawnahaa lam yalbasooo illaa 'ashiyyatan aw duhaahaa
It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.
جب وہ اس کو دیکھیں گے (تو ایسا خیال کریں گے) کہ گویا (دنیا میں صرف) ایک شام یا صبح رہے تھے
Tafsir al-Jalalayn
The day they see it it will be as if they had only tarried in their graves for an evening or the morning thereof that is to say as if only one evening of a day or its morning the annexation of duhā ‘morning’ to ‘ashiyya ‘evening’ is valid on the basis of their contiguity since both constitute either side of the day; the annexation has also allowed for the word to fall in harmony with the end-rhyme of the verses.