Introduction, Arabic verses, English &urdu translation of the verses, links for Urdu footnotes of explanations

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Commentators on the Quran generally regard this surah as Makki. Although some narrations attribute to Abdullah ibn Abbas, Ikrimah, and Qatadah the view that this surah is Madani, firstly, other narrations from these same scholars contradict this, and secondly, its content resembles Makki surahs far more than Madani ones — in fact, judging by its themes, it appears to belong to the early Makkan period. Furthermore, several reliable narrations establish that it was revealed in Makkah, many years before the Hijrah.

In Musnad Ahmad, there is a narration from Asma bint Abu Bakr (may Allah be pleased with her) that she saw the Messenger of Allah (peace be upon him) praying in the Haram, facing the corner of the Kaaba where the Black Stone is set. This was at a time before the divine command “Fasda’ bima tu’mar” (“proclaim openly what you are commanded”) had been revealed, when the polytheists could hear him reciting the words “Fabi ayyi ala’i rabbikuma tukadhdhiban.” This shows that this surah was revealed before Surah Al-Hijr.

Al-Bazzar, Ibn Jarir, Ibn al-Mundhir, al-Daraqutni (in al-Afrad), Ibn Marduyah, and al-Khatib (in al-Tarikh) narrate from Abdullah ibn Umar that once the Messenger of Allah (peace be upon him) himself recited Surah Ar-Rahman, or it was recited in his presence. He then said to the people, “Why do I not hear from you the good response that the jinn gave to their Lord?” They asked what that response was. He said that whenever he recited the words “Fabi ayyi ala’i rabbikuma tukadhdhiban,” the jinn would respond, “We do not deny any of our Lord’s blessings.”

A similar account is narrated by al-Tirmidhi, al-Hakim, and Hafiz Abu Bakr al-Bazzar from Jabir ibn Abdullah. In their version, when people fell silent upon hearing Surah Ar-Rahman, the Prophet said that he had recited this surah to the jinn on the night they gathered to listen to the Quran, and that they had given a better response than the people present. He said that each time he reached the verse “Fabi ayyi ala’i rabbikuma tukadhdhiban,” they would respond, “O our Lord, we do not deny any of Your blessings; all praise belongs to You.”

From this narration it becomes clear that the incident mentioned in Surah Al-Ahqaf (verses 29–32), where the jinn are described as listening to the Quran recited by the Prophet (peace be upon him), took place while he was reciting Surah Ar-Rahman in prayer. This occurred in the tenth year of Prophethood, when he stopped for some time at Nakhlah on his way back from Ta’if. Although some other narrations state that the Prophet was unaware at the time that the jinn were listening to his recitation, and that Allah informed him of this only afterward, it is not implausible that just as Allah informed him that the jinn were listening to the Quran, He may also have informed him of how they responded while listening to Surah Ar-Rahman.

These narrations only establish that Surah Ar-Rahman was revealed before Surah Al-Hijr and Surah Al-Ahqaf. There is a further narration indicating that it belongs to the early Makkan period. Ibn Ishaq narrates from Urwah ibn al-Zubayr that one day the Companions said to one another that the Quraysh had never openly heard anyone recite the Quran aloud, and asked who among them would recite it to them once. Abdullah ibn Mas’ud volunteered. The Companions expressed concern that the Quraysh might harm him, suggesting that someone from a powerful clan should do it instead, so that his clan would defend him if the Quraysh attacked. Abdullah replied that Allah Himself was his protector, and he would do it. He then went to the Haram in broad daylight, when the chiefs of Quraysh were seated in their gatherings. Standing at the Station of Ibrahim, he began reciting Surah Ar-Rahman aloud with full voice. At first the Quraysh wondered what he was saying; when they realized it was the very words that Muhammad (peace be upon him) presented as the speech of God, they attacked him and struck him in the face. Abdullah did not stop — he kept being struck and kept reciting, continuing for as long as he had strength. When he returned with his face swollen, his companions said this was exactly what they had feared. He replied that these enemies of God had never seemed so insignificant to him as they did that day, and that he would recite to them again the next day if they wished. They said that was enough — what the Quraysh did not want to hear, he had made them hear (Sirah Ibn Hisham, vol. 1, p. 336).

Theme and Content

This is the one surah of the Quran in which, alongside human beings, the other responsible creation of the earth — the jinn — are directly addressed. Both are reminded of the perfection of Allah’s power, His countless favors, their own helplessness and weakness before Him, and their accountability to Him, and are warned of the evil consequences of disobedience while being informed of the excellent outcomes of obedience. Although the Quran states in various places that, like humans, the jinn too are a responsible and accountable creation granted freedom to choose between disbelief and faith, obedience and rebellion — with believers and disbelievers, the obedient and the defiant, found among them, and some groups among them having believed in the prophets and revealed books — this surah makes explicit that the message of the Prophet (peace be upon him) and the Quran is directed at both jinn and mankind, and that his prophethood is not confined to human beings alone.

At the beginning of the surah, the address is directed toward humans, since it is they who hold the vicegerency of the earth, God’s messengers have come from among them, and God’s books have been revealed in their languages. But from verse 13 onward, both humans and jinn are addressed together, and the same message is presented to both.

The themes of the surah are set out in short, structured passages:

• Verses 1–4 state that Allah provided guidance for mankind through the teaching of the Quran, since He created man as a rational, conscious being.
• Verses 5–6 explain that the entire system of the universe operates under Allah’s command, and that everything in the heavens and earth is subject to Him — no other power governs it.
• Verses 7–9 state a second important truth: that Allah established the whole system of the universe in precise balance and justice, and that the nature of this system requires those living within it to likewise maintain justice and not disturb that balance.
• Verses 10–25 describe the wonders and perfections of Allah’s power, along with the blessings that humans and jinn enjoy from it.
• Verses 26–30 remind both humans and jinn that nothing in this universe is eternal or everlasting except God, and that nothing, however small or great, is independent of God for its existence and needs — everything that happens, day and night, from earth to the heavens, happens by His command.
• Verses 31–36 warn both groups that a time is coming when they will be held accountable, and that they cannot escape this accounting — God’s dominion surrounds them on all sides, and escape is not in their power; if they imagine they can flee, let them try.
• Verses 37–38 state that this accounting will take place on the Day of Judgment.
• Verses 39–45 describe the fate of those sinful humans and jinn who persisted in disobeying Allah in this world.
• From verse 46 to the end of the surah, the rewards that will be granted in the Hereafter to righteous humans and jinn — those who lived godfearing lives in this world, mindful that they would one day stand before their Lord to account for their deeds — are described in detail.

This entire discourse is delivered in the style of oratory — a passionate and highly eloquent address in which, one by one, each wonder of Allah’s power, each blessing He has bestowed, each manifestation of His sovereignty and might, and each detail of His reward and punishment is mentioned, followed repeatedly by the question to jinn and mankind: “Fabi ayyi ala’i rabbikuma tukadhdhiban” (So which of the favors of your Lord will you both deny?). Further ahead, it will be explained that “ala’” is a broad term used in this discourse in various senses, and that this recurring question to jinn and mankind carries its own specific meaning in each context according to its placement.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اَلرَّحۡمٰنُ ۙ﴿۱﴾ عَلَّمَ الۡقُرۡاٰنَ ؕ﴿۲﴾ خَلَقَ الۡاِنۡسَانَ ۙ﴿۳﴾ عَلَّمَہُ الۡبَیَانَ ﴿۴﴾ اَلشَّمۡسُ وَ الۡقَمَرُ بِحُسۡبَانٍ ﴿۪۵﴾ وَّ النَّجۡمُ وَ الشَّجَرُ یَسۡجُدٰنِ ﴿۶﴾ وَ السَّمَآءَ رَفَعَہَا وَ وَضَعَ الۡمِیۡزَانَ ۙ﴿۷﴾ اَلَّا تَطۡغَوۡا فِی الۡمِیۡزَانِ ﴿۸﴾ وَ اَقِیۡمُوا الۡوَزۡنَ بِالۡقِسۡطِ وَ لَا تُخۡسِرُوا الۡمِیۡزَانَ ﴿۹﴾ وَ الۡاَرۡضَ وَضَعَہَا لِلۡاَنَامِ ﴿ۙ۱۰﴾ فِیۡہَا فَاکِہَۃٌ ۪ۙ وَّ النَّخۡلُ ذَاتُ الۡاَکۡمَامِ ﴿ۖ۱۱﴾ وَ الۡحَبُّ ذُو الۡعَصۡفِ وَ الرَّیۡحَانُ ﴿ۚ۱۲﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۱۳﴾ خَلَقَ الۡاِنۡسَانَ مِنۡ صَلۡصَالٍ کَالۡفَخَّارِ ﴿ۙ۱۴﴾ وَ خَلَقَ الۡجَآنَّ مِنۡ مَّارِجٍ مِّنۡ نَّارٍ ﴿ۚ۱۵﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۱۶﴾ رَبُّ الۡمَشۡرِقَیۡنِ وَ رَبُّ الۡمَغۡرِبَیۡنِ ﴿ۚ۱۷﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۱۸﴾ مَرَجَ الۡبَحۡرَیۡنِ یَلۡتَقِیٰنِ ﴿ۙ۱۹﴾ بَیۡنَہُمَا بَرۡزَخٌ لَّا یَبۡغِیٰنِ ﴿ۚ۲۰﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۲۱﴾ یَخۡرُجُ مِنۡہُمَا اللُّؤۡلُؤُ وَ الۡمَرۡجَانُ ﴿ۚ۲۲﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۲۳﴾ وَ لَہُ الۡجَوَارِ الۡمُنۡشَئٰتُ فِی الۡبَحۡرِ کَالۡاَعۡلَامِ ﴿ۚ۲۴﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿٪۲۵﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

رحمن نے اس قرآن کی تعلیم دی ہے ¹ ۔ اسی نے انسان کو پیدا کیا ²اور اسے بولنا سکھا یا ۔ ³
سورج اور چاند ایک حساب کے پابند ہیں ⁴ اور تارے⁵ درخت سب سجدہ ریز ہیں ⁶۔ آسمان کو اس نے بلند کیا اور میزان قائم کر دی⁷ ۔ اس کا تقاضا یہ ہے کہ تم میزان میں خلل نہ ڈالو، انصاف کے ساتھ ٹھیک ٹھیک تو لو اور ترازو میں ڈنڈی نہ مارو ⁸۔ 
زمین⁹ کو اس نے سب مخلوقات کے لیۓ بنایا¹⁰ اس میں ہر طرح کے بکثرت لذیذ پھل ہیں ۔ کھجور کے درخت ہیں جن کے پھل غلافوں میں لپٹے ہوۓ ہیں ۔ طرح طرح کے غلے ہیں جن میں بھوسا بھی ہوتا ہے اور دانہ بھی ¹¹۔ پس اے جن و انس ، تم اپنے رب کی کن کن نعمتوں ¹²کو جھٹلاؤ گے ¹³؟ 
انسان کو اس نے ٹھیکری جیسے سوکھے سڑے ہوۓ گارے سے بنا یا ¹⁴ اور جن کو آگ کی لپیٹ سے پیدا کیا ¹⁵ پس اے جن و انس ، تم اپنے رب کی کن کن عجائب قدرت ¹⁶ کو جھٹلاؤ گے؟ 
دونوں مشرق اور دونوں مغرب ، سب کا مالک پروردگار ہی ہے ¹⁷ پس اے جن و انس تم اپنے رب کی کن کن قدرتوں ¹⁸ کو جھٹلاؤ گے ؟ 
دو سمندروں کو اس نے چھوڑ دیا کہ با ہم مل جائیں ، پھر بھی ان کے درمیان ایک پردہ حائل ہے جس سے وہ تجاوز نہیں کرتے ¹⁹ ۔ پس اے جن و انس تم اپنے رب کی قدرت کے کن کن کرشموں کو جھٹلاؤ گے؟
ان سمندروں سے موتی اور ²⁰ مونگے نکلتے ہیں ²¹ پس اے جن و انس تم اپنے رب کی قدرت کے کن کن کمالات کو جھٹلاؤ گے ²²؟
اور یہ جہاز اسی کے ہیں²³ جو سمندر میں پہاڑوں کی طرح اونچے اٹھے ہوۓ ہیں ۔ پس اے جن و انس ، تم اپنے رب کی کن کن احسانات کو جھٹلاؤ ²⁴گے ؟ ع

In the name of Allah, the Compassionate, the Merciful.

The Compassionate (Rahman) has taught this Quran.¹ It is He who created man,² and taught him speech.³ The sun and the moon follow a fixed reckoning.⁴ And the stars⁵ and the trees all prostrate.⁶ He raised the sky and set up the balance,⁷ so that you may not disturb the balance — weigh with justice and do not fall short in the scale.⁸

He made the earth⁹ for all creatures.¹⁰ In it are all kinds of fruit in abundance, and date-palms with their sheathed clusters, and grain of various kinds with husk and grain alike.¹¹ Then which of the favors¹² of your Lord will you both (jinn and mankind) deny?¹³

He created man from dry ringing clay like pottery,¹⁴ and created the jinn from a flame of fire.¹⁵ Then which of the marvels of your Lord’s power¹⁶ will you both deny?

Lord of the two Easts and Lord of the two Wests¹⁷ — then which of your Lord’s powers¹⁸ will you both deny?

He let loose the two seas, meeting together, yet between them is a barrier which they do not transgress.¹⁹ Then which of the marvels of your Lord’s power will you both deny?

From these seas come forth pearls and coral.²⁰,²¹ Then which of the excellences of your Lord’s power will you both deny?²²

And His are the ships²³ that rise up in the sea like mountains. Then which of your Lord’s favors will you both deny?²⁴

کُلُّ مَنۡ عَلَیۡہَا فَانٍ ﴿ۚۖ۲۶﴾ وَّ یَبۡقٰی وَجۡہُ رَبِّکَ ذُو الۡجَلٰلِ وَ الۡاِکۡرَامِ ﴿ۚ۲۷﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۲۸﴾ یَسۡـَٔلُہٗ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ کُلَّ یَوۡمٍ ہُوَ فِیۡ شَاۡنٍ ﴿ۚ۲۹﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۳۰﴾ سَنَفۡرُغُ لَکُمۡ اَیُّہَ الثَّقَلٰنِ ﴿ۚ۳۱﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۳۲﴾ یٰمَعۡشَرَ الۡجِنِّ وَ الۡاِنۡسِ اِنِ اسۡتَطَعۡتُمۡ اَنۡ تَنۡفُذُوۡا مِنۡ اَقۡطَارِ السَّمٰوٰتِ وَ الۡاَرۡضِ فَانۡفُذُوۡا ؕ لَا تَنۡفُذُوۡنَ اِلَّا بِسُلۡطٰنٍ ﴿ۚ۳۳﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۳۴﴾ یُرۡسَلُ عَلَیۡکُمَا شُوَاظٌ مِّنۡ نَّارٍ ۬ۙ وَّ نُحَاسٌ فَلَا تَنۡتَصِرٰنِ ﴿ۚ۳۵﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۳۶﴾ فَاِذَا انۡشَقَّتِ السَّمَآءُ فَکَانَتۡ وَرۡدَۃً کَالدِّہَانِ ﴿ۚ۳۷﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۳۸﴾ فَیَوۡمَئِذٍ لَّا یُسۡـَٔلُ عَنۡ ذَنۡۢبِہٖۤ اِنۡسٌ وَّ لَا جَآنٌّ ﴿ۚ۳۹﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۴۰﴾ یُعۡرَفُ الۡمُجۡرِمُوۡنَ بِسِیۡمٰہُمۡ فَیُؤۡخَذُ بِالنَّوَاصِیۡ وَ الۡاَقۡدَامِ ﴿ۚ۴۱﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۴۲﴾ ہٰذِہٖ جَہَنَّمُ الَّتِیۡ یُکَذِّبُ بِہَا الۡمُجۡرِمُوۡنَ ﴿ۘ۴۳﴾ یَطُوۡفُوۡنَ بَیۡنَہَا وَ بَیۡنَ حَمِیۡمٍ اٰنٍ ﴿ۚ۴۴﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿٪۴۵﴾

ہر چیز ²⁵ جو اس زمین پر ہے فنا ہو جانے والی ہے اور صرف تیرے رب کی جلیل و کریم ذات ہی باقی رہنے والی ہے پس اے جن و انس ، تم اپنے رب کے کن کن کما لات کو جھٹلاؤ گے ²⁶ ؟ زمین اور آسمانوں میں جو بھی ہیں سب اپنی حاجتیں اسی سے مانگ رہے ہیں ۔ ہر آن وہ نئی شان میں ہے²⁷۔ پس اے جن و انس ، تم اپنے رب کی کن کن صفات حمید ہ کو جھٹلاؤ گے؟ ²⁸ ۔
اے زمین کے بوجھو ²⁹، عنقریب ہم تم سے باز پرس کرنے کے لیۓ فارغ ہو ۓ جاتے ہیں ³⁰ ، (پھر دیکھ لیں گے کہ ، تم اپنے رب کے کن کن احسانات کو جھٹلاؤ تے ہو³¹ ؟۔ اے گرہ جن و انس اگر تم زمین اور آسمان کی سرحدوں سے نکل کر بھاگ سکتے ہو تو بھاگ دیکھو ۔ نہیں بھاگ سکتے ۔ اس کے لیۓ بڑا زور چاہیے³² ۔ اپنے رب کی کن کن قدرتوں کو تم جھٹلاؤ گے ؟ (بھاگنے کی کوشش کرو گے تو ) تم پر آگ کا شعلہ اور دھواں ³³ چھوڑ دیا جاۓ گا جس کا تم مقابلہ نہ کر سکو گے ۔ اے جن و انس ، تم اپنے رب کی کن کن قدرتوں کا انکار کرو گے ؟ پھر (کیا بنے گی اس وقت ) جب آسمان پھٹے گا اور لال چمڑے کی طرح سرخ ہو جا ۓ ³⁴گا؟ اے جن و انس (اس وقت ) تم اپنے کن کن قدرتوں کو جھٹلاؤ گے ³⁵؟ 
اس روز کسی انسان اور کسی جن سے اس کا گنا ہ پوچھنے کی ضرورت نہ ³⁶ ہو گی ، پھر پھر (دیکھ لیا جاۓ گا کہ ) تم دونوں گروہ رب کے کن کن احسانات کا انکار کرتے ہو³⁷۔ مجرم وہاں اپنے چہروں سے پہچان لیۓ جائیں گے اور انہیں پیشانی کے بال اور پاؤں پکڑ پکڑ کر گھسیٹا جاۓ گا ۔ اس وقت تم اپنے رب کی کن کن قدرتوں کو جھٹلاؤ گے ؟ (اس وقت کہا جاۓ گا ) یہ وہی جہنم ہے جس کو مجرمین جھوٹ قرار دیا کرتے تھے ۔ اسی جہنم اور کھولتے ہوۓ پانی کے درمیان وہ گردش کرتے رہیں ³⁸ گے ۔ پھر اپنے رب کی کن کن قدرتوں کو تم جھٹلاؤ گے³⁹؟ ع

Everything on this earth is bound to perish,²⁵ and only the majestic and gracious Being of your Lord will remain. Then which of the excellences of your Lord will you both deny?²⁶ Whoever is in the heavens and the earth entreats Him alone for their needs; every moment He is in a new state of glory.²⁷ Then which of the praiseworthy attributes of your Lord will you both deny?²⁸

O you two heavy burdens (jinn and mankind),²⁹ soon We shall attend to your reckoning³⁰ — (and then it will be seen) which of your Lord’s favors you deny.³¹ O company of jinn and mankind, if you can pass beyond the bounds of the heavens and the earth, then pass beyond them — but you cannot; it requires great power.³² Which of your Lord’s powers will you deny? (If you attempt to flee) a flame of fire and smoke³³ will be sent against you, which you will not be able to resist. Then which of your Lord’s powers will you both deny? Then (what will happen) when the sky splits open and turns red like tanned leather?³⁴ O jinn and mankind, (at that time) which of His powers will you both deny?³⁵

On that day, no human being and no jinn will need to be asked about his sin³⁶ — (rather, it will already be evident) which of the Lord’s favors you two groups deny.³⁷ The guilty will be recognized there by their faces, and will be seized by their forelocks and their feet and dragged along. Then which of your Lord’s powers will you both deny? (At that time it will be said,) This is the very Hell which the guilty used to deny. They will circulate between it and boiling water.³⁸ Then which of your Lord’s powers will you both deny?³⁹

وَ لِمَنۡ خَافَ مَقَامَ رَبِّہٖ جَنَّتٰنِ ﴿ۚ۴۶﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۙ۴۷﴾ ذَوَاتَاۤ اَفۡنَانٍ ﴿ۚ۴۸﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۴۹﴾ فِیۡہِمَا عَیۡنٰنِ تَجۡرِیٰنِ ﴿ۚ۵۰﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۵۱﴾ فِیۡہِمَا مِنۡ کُلِّ فَاکِہَۃٍ زَوۡجٰنِ ﴿ۚ۵۲﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۵۳﴾ مُتَّکِـِٕیۡنَ عَلٰی فُرُشٍۭ بَطَآئِنُہَا مِنۡ اِسۡتَبۡرَقٍ ؕ وَ جَنَا الۡجَنَّتَیۡنِ دَانٍ ﴿ۚ۵۴﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۵۵﴾ فِیۡہِنَّ قٰصِرٰتُ الطَّرۡفِ ۙ لَمۡ یَطۡمِثۡہُنَّ اِنۡسٌ قَبۡلَہُمۡ وَ لَا جَآنٌّ ﴿ۚ۵۶﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۚ۵۷﴾ کَاَنَّہُنَّ الۡیَاقُوۡتُ وَ الۡمَرۡجَانُ ﴿ۚ۵۸﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۵۹﴾ ہَلۡ جَزَآءُ الۡاِحۡسَانِ اِلَّا الۡاِحۡسَانُ ﴿ۚ۶۰﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۶۱﴾ وَ مِنۡ دُوۡنِہِمَا جَنَّتٰنِ ﴿ۚ۶۲﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۙ۶۳﴾ مُدۡہَآ مَّتٰنِ ﴿ۚ۶۴﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۚ۶۵﴾ فِیۡہِمَا عَیۡنٰنِ نَضَّاخَتٰنِ ﴿ۚ۶۶﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۶۷﴾ فِیۡہِمَا فَاکِہَۃٌ وَّ نَخۡلٌ وَّ رُمَّانٌ ﴿ۚ۶۸﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۚ۶۹﴾ فِیۡہِنَّ خَیۡرٰتٌ حِسَانٌ ﴿ۚ۷۰﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۚ۷۱﴾ حُوۡرٌ مَّقۡصُوۡرٰتٌ فِی الۡخِیَامِ ﴿ۚ۷۲﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۚ۷۳﴾ لَمۡ یَطۡمِثۡہُنَّ اِنۡسٌ قَبۡلَہُمۡ وَ لَا جَآنٌّ ﴿ۚ۷۴﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿ۚ۷۵﴾ مُتَّکِـِٕیۡنَ عَلٰی رَفۡرَفٍ خُضۡرٍ وَّ عَبۡقَرِیٍّ حِسَانٍ ﴿ۚ۷۶﴾ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ ﴿۷۷﴾ تَبٰرَکَ اسۡمُ رَبِّکَ ذِی الۡجَلٰلِ وَ الۡاِکۡرَامِ ﴿٪۷۸﴾

اور ہر اس شخص کے لیۓ جو اپنے رب کے حضور پیش ہونے کا خوف رکھتا⁴⁰ ہو، دو باغ⁴¹ہیں ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ⁴²؟ ہری بھری ڈالیوں سے بھر پور ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے؟ دونوں باغوں میں دو چشمے رواں ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ دونوں باغوں میں ہر پھل کی دو قسمیں⁴³ ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ جنتی لوگ ایسے فرشتوں پر تکیے لگا کے بیٹھیں گے جن کے استر و بیز ریشم کے ہوں ⁴⁴گے ، اور باغوں کی ڈالیاں پھلوں سے جھکی پڑی ہوں گی ۔ اپنے رب کی کن کن انعامات کو تم جھٹلاؤ گے۔؟ ان نعمتوں کے درمیان شرمیلی نگاہوں والیاں ہوں⁴⁵ گی جنہیں ان جنتیوں سے پہلے کسی انسان یا جن نے چھوا نہ ہو گا⁴⁶۔ ا پنے رب کے کن کن انعامات کو تم جھٹلاؤ گے؟ ایسی خوبصورت جیسے ہیرے اور موتی۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ 
نیکی کا بدلہ نیکی کے سوا اور کیا ہوسکتا⁴⁷ ہے ۔ پھر اے جن و انس ، اپنے رب کے کن کن اوصاف حمیدہ کا تم انکار کرو گے ⁴⁸؟
اور ان باغوں کے علاوہ دو باغ اور ہوں ⁴⁹گے ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ گھنے سر سبز و شاداب باغ⁵⁰ ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے؟ دونوں باغوں میں دو چشمے فواروں کی طرح ابلتے ہوۓ ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ ان میں بکثرت پھل اور کھجوریں اور انار ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ ان نعمتوں کے درمیان خوب سیرت اور خوبصورت بیویاں ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ خیموں میں ٹھیرائی ہوئی حوریں⁵¹ ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ ان جنتیوں سے پہلے کبھی کسی انسان یا جن نے ان کو نہ چھو ہو گا ۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے؟ وہ جنتی سبز قالینوں اور نفیس و نادر فرشوں⁵² پر تکیے لگا کے بیٹھیں گے۔ اپنے رب کے کن کن انعامات کو تم جھٹلاؤ گے ؟ 
بڑی برکت والا ہے تیرے رب جلیل و کریم کا نام ۔ع 

And for whoever fears standing before his Lord⁴⁰ there are two gardens.⁴¹ Then which of your Lord’s blessings will you both deny?⁴² Full of luxuriant branches. Then which of your Lord’s blessings will you both deny? In both of them flow two springs. Then which of your Lord’s blessings will you both deny? In both of them, every fruit is of two kinds.⁴³ Then which of your Lord’s blessings will you both deny? The people of Paradise will recline on couches lined with rich brocade,⁴⁴ and the fruit-laden branches of the gardens will hang low. Then which of your Lord’s blessings will you both deny? Amid these blessings will be maidens of modest gaze,⁴⁵ untouched before them by any human or jinn.⁴⁶ Then which of your Lord’s blessings will you both deny? Beautiful as rubies and pearls. Then which of your Lord’s blessings will you both deny?

What can be the reward of goodness except goodness itself?⁴⁷ Then, O jinn and mankind, which of your Lord’s praiseworthy attributes will you deny?⁴⁸

And besides these two gardens there will be two more gardens.⁴⁹ Then which of your Lord’s blessings will you both deny? Dense, deep green gardens.⁵⁰ Then which of your Lord’s blessings will you both deny? In both of them two springs gush forth like fountains. Then which of your Lord’s blessings will you both deny? In them abundant fruit, dates, and pomegranates. Then which of your Lord’s blessings will you both deny? Amid these blessings, good and beautiful wives. Then which of your Lord’s blessings will you both deny? Maidens secluded in tents.⁵¹ Then which of your Lord’s blessings will you both deny? Untouched before them by any human or jinn. Then which of your Lord’s blessings will you both deny? The people of Paradise will recline upon green cushions and exquisite, rare carpets.⁵² Then which of your Lord’s blessings will you both deny?

Blessed is the name of your Lord, full of majesty and honor.