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

Name:
In verse 10, “Yawma ta’tī as-samā’u bidukhānin mubīn” (the day when the sky will bring forth visible smoke), the word Dukhan (smoke) has been made the title of this Surah — that is, this is the Surah in which the word Dukhan occurs.
Period of Revelation:
The period of revelation is also not known from any reliable tradition, but the internal evidence of its themes shows that it too was revealed in the same period as Surah Az-Zukhruf and a few Surahs before it, though it is somewhat later than them. The historical background is that when the disbelievers’ hostile conduct kept growing more and more severe, the Prophet (peace be upon him) prayed: “O God, help me with a famine like the famine of Yusuf (Joseph).” The Prophet’s thinking was that when hardship struck them, they would remember God and their hearts would soften enough to accept admonition. Allah Almighty accepted his prayer, and such a severe famine struck the whole region that people cried out in distress. Eventually, some of the chiefs of the Quraysh — among whom Abdullah ibn Mas’ud specifically named Abu Sufyan — came to the Prophet and requested him to pray to Allah to deliver their people from this calamity. It was on this occasion that Allah Almighty revealed this Surah.
Subject and Topics:
The address revealed to the Prophet (peace be upon him) on this occasion, for the admonition and warning of the disbelievers of Makkah, opens with an introduction consisting of a few important points:
First, that you people are mistaken in regarding this Qur’an as a composition of Muhammad (peace be upon him). This Book is in itself clear evidence that it is not the work of any human being but the Book of the Lord of the worlds.
Second, that you are also mistaken in understanding the worth and value of this Book. In your view, it is a calamity that has befallen you. Whereas in reality, that hour was an extremely blessed hour when Allah Almighty, purely out of His mercy, decided to send His Messenger to you and reveal His Book.
Third, that in your ignorance you have fallen into the misconception that by fighting this Messenger and this Book, you will win. Whereas the sending of this Messenger and the revelation of this Book took place in that special hour when Allah Almighty decides the destinies of nations. And Allah’s decisions are not so flimsy that whoever wishes may change them, nor are they based on any ignorance or folly that they might contain any possibility of error or defect. They are the firm and unalterable decisions of the Sovereign of the universe, who is All-Hearing, All-Knowing, and All-Wise. Fighting against them is no trivial matter.
Fourth, that you yourselves acknowledge Allah as the Owner and Sustainer of the earth, the heavens, and everything in the universe, and you also acknowledge that life and death are in His control alone. Yet despite this, you insist on setting up others as objects of worship, and for this you have no argument except that this practice has been going on since the time of your forefathers. Whereas if a person consciously believed that Allah alone is the Owner, the Sustainer, and the Master of life and death, he could never even entertain the suspicion that others besides Him, or alongside Him, could also be deserving of worship. If your forefathers committed this folly, there is no reason why you too should keep committing it with your eyes closed. In reality, their Lord too was that same one God who is your Lord, and they too should have worshipped that same One whom you should worship.
Fifth, that the demand of Allah’s lordship and mercy is not only that He should feed your stomachs, but also that He should arrange for your guidance. It is for this very guidance that He has sent a Messenger and revealed a Book.
After this introduction, the matter of the famine that was then at hand is taken up. As we have mentioned above, this famine came at the Prophet’s (peace be upon him) request, and he had prayed for it thinking that when hardship struck, the stiffened necks of the disbelievers would loosen, so that perhaps the word of admonition might then take effect on them. This expectation seemed, to some extent, to be fulfilled at the time, because great, stubborn enemies of the truth, struck by famine, cried out: “Lord, remove this affliction from us and we will believe.” At this, on one hand, the Prophet (peace be upon him) is told, in effect, that these people are hardly the sort to take a lesson from such afflictions — when they have already turned their faces away from this Messenger, whose life, whose character, and whose deeds and words openly proclaim that he is truly a Messenger of God, then how will a mere famine remove their heedlessness? On the other hand, addressing the disbelievers, it is said that you are completely lying when you say that if this affliction is removed from you, you will believe. We are removing this affliction — now it will be seen how truthful you are in this promise of yours. Doom is already hovering over your heads. You are asking for a great blow; light strikes will not set your minds right.
In this connection, further on, reference is made to Pharaoh and his people, that they too faced exactly the same trial that the chiefs of the disbelieving Quraysh are now facing. To them too had come just such an honored Messenger. They too had seen those clear signs and proofs which made it plainly evident that he was appointed by Allah. They too kept seeing sign after sign, but did not desist from their obstinacy — until finally they set out to take the Messenger’s life, and saw the result that became a lasting lesson for all time.
After this, the second topic taken up is the Hereafter, which the disbelievers of Makkah strongly denied. They used to say: “We have not seen anyone rise up and come back after death; if you are truthful in your claim of a second life, then bring back our forefathers.” In response, two arguments for the doctrine of the Hereafter are given briefly. One is that denial of this belief has always proven destructive for morality. The other is that the universe is not the plaything of some frivolous being, but rather a wise system, and no act of the Wise is ever done in vain. Then, in response to the disbelievers’ demand to “bring back our forefathers,” it is answered that this is not something that will happen every day at everyone’s demand; rather, Allah has appointed a specific time for it, when He will gather the entire human race together at once and hold them accountable in His court. If anyone wishes to be concerned about that time, let him be concerned now, for there no one will be able to save himself by his own strength, nor will anyone be saved by another’s help.
While mentioning this court of Allah, it is stated what the fate of those who will be found guilty there will be, and what reward those who emerge successful from it will receive. Then the discourse is concluded by saying that this Qur’an has been revealed to you people, for your understanding, in clear and straightforward language, and in your own tongue — now if you do not understand despite this explanation and insist on seeing the evil end for yourselves, then wait; Our Prophet is also waiting. Whatever is to happen will come to pass in its own time.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

حٰمٓ ﴿ۚۛ۱﴾ وَ الۡکِتٰبِ الۡمُبِیۡنِ ۙ﴿ۛ۲﴾ اِنَّاۤ اَنۡزَلۡنٰہُ فِیۡ لَیۡلَۃٍ مُّبٰرَکَۃٍ اِنَّا کُنَّا مُنۡذِرِیۡنَ ﴿۳﴾ فِیۡہَا یُفۡرَقُ کُلُّ اَمۡرٍ حَکِیۡمٍ ۙ﴿۴﴾ اَمۡرًا مِّنۡ عِنۡدِنَا ؕ اِنَّا کُنَّا مُرۡسِلِیۡنَ ۚ﴿۵﴾ رَحۡمَۃً مِّنۡ رَّبِّکَ ؕ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ ۙ﴿۶﴾ رَبِّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَہُمَا ۘ اِنۡ کُنۡتُمۡ مُّوۡقِنِیۡنَ ﴿۷﴾ لَاۤ اِلٰہَ اِلَّا ہُوَ یُحۡیٖ وَ یُمِیۡتُ ؕ رَبُّکُمۡ وَ رَبُّ اٰبَآئِکُمُ الۡاَوَّلِیۡنَ ﴿۸﴾ بَلۡ ہُمۡ فِیۡ شَکٍّ یَّلۡعَبُوۡنَ ﴿۹﴾ فَارۡتَقِبۡ یَوۡمَ تَاۡتِی السَّمَآءُ بِدُخَانٍ مُّبِیۡنٍ ﴿ۙ۱۰﴾ یَّغۡشَی النَّاسَ ؕ ہٰذَا عَذَابٌ اَلِیۡمٌ ﴿۱۱﴾ رَبَّنَا اکۡشِفۡ عَنَّا الۡعَذَابَ اِنَّا مُؤۡمِنُوۡنَ ﴿۱۲﴾ اَنّٰی لَہُمُ الذِّکۡرٰی وَ قَدۡ جَآءَہُمۡ رَسُوۡلٌ مُّبِیۡنٌ ﴿ۙ۱۳﴾ ثُمَّ تَوَلَّوۡا عَنۡہُ وَ قَالُوۡا مُعَلَّمٌ مَّجۡنُوۡنٌ ﴿ۘ۱۴﴾ اِنَّا کَاشِفُوا الۡعَذَابِ قَلِیۡلًا اِنَّکُمۡ عَآئِدُوۡنَ ﴿ۘ۱۵﴾ یَوۡمَ نَبۡطِشُ الۡبَطۡشَۃَ الۡکُبۡرٰی ۚ اِنَّا مُنۡتَقِمُوۡنَ ﴿۱۶﴾ وَ لَقَدۡ فَتَنَّا قَبۡلَہُمۡ قَوۡمَ فِرۡعَوۡنَ وَ جَآءَہُمۡ رَسُوۡلٌ کَرِیۡمٌ ﴿ۙ۱۷﴾ اَنۡ اَدُّوۡۤا اِلَیَّ عِبَادَ اللّٰہِ ؕ اِنِّیۡ لَکُمۡ رَسُوۡلٌ اَمِیۡنٌ ﴿ۙ۱۸﴾ وَّ اَنۡ لَّا تَعۡلُوۡا عَلَی اللّٰہِ ۚ اِنِّیۡۤ اٰتِیۡکُمۡ بِسُلۡطٰنٍ مُّبِیۡنٍ ﴿ۚ۱۹﴾ وَ اِنِّیۡ عُذۡتُ بِرَبِّیۡ وَ رَبِّکُمۡ اَنۡ تَرۡجُمُوۡنِ ﴿۫۲۰﴾ وَ اِنۡ لَّمۡ تُؤۡمِنُوۡا لِیۡ فَاعۡتَزِلُوۡنِ ﴿۲۱﴾ فَدَعَا رَبَّہٗۤ اَنَّ ہٰۤؤُلَآءِ قَوۡمٌ مُّجۡرِمُوۡنَ ﴿ؓ۲۲﴾ فَاَسۡرِ بِعِبَادِیۡ لَیۡلًا اِنَّکُمۡ مُّتَّبَعُوۡنَ ﴿ۙ۲۳﴾ وَ اتۡرُکِ الۡبَحۡرَ رَہۡوًا ؕ اِنَّہُمۡ جُنۡدٌ مُّغۡرَقُوۡنَ ﴿۲۴﴾ کَمۡ تَرَکُوۡا مِنۡ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿ۙ۲۵﴾ وَّ زُرُوۡعٍ وَّ مَقَامٍ کَرِیۡمٍ ﴿ۙ۲۶﴾ وَّ نَعۡمَۃٍ کَانُوۡا فِیۡہَا فٰکِہِیۡنَ ﴿ۙ۲۷﴾ کَذٰلِکَ ۟ وَ اَوۡرَثۡنٰہَا قَوۡمًا اٰخَرِیۡنَ ﴿۲۸﴾ فَمَا بَکَتۡ عَلَیۡہِمُ السَّمَآءُ وَ الۡاَرۡضُ وَ مَا کَانُوۡا مُنۡظَرِیۡنَ ﴿٪۲۹﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

ح ۔ م ۔قسم ہے اس کتاب مبین کی کہ ہم نے اسے ایک بڑی خیر و برکت والی رات میں نازل کیا ہے، کیونکہ ہم لوگوں کو متنبہ کرنے کا ارادہ رکھتے تھے¹۔ یہ وہ رات تھی جس میں ہر معاملہ کا حکیمانہ فیصلہ² ہمارے حکم سے صادر کیا جاتا ہے³۔ ہم ایک رسو، بھیجنے والے تھے، تیرے رب کی رحمت کے طور پر⁴۔ یقیناً وہی سب کچھ سننے اور جاننے والا ہے⁵، آسمانوں اور زمین کا رب اور ہر اس چیز کا رب جو آسمان و زمین کے درمیان ہے اگر تم لوگ واقعی یقین رکھنے والے ہو⁶۔ کوئی معبود اس کے سوا نہیں ہے⁷۔ وہی زندگی عطا کرتے ہے اور وہی موت دیتا ہے⁸۔ تمہارا رب اور تمہارے ان اسلاف کا رب جو پہلے گزر چکے ہیں⁹۔ (مگر فی الواقع ان لوگوں کو یقین نہیں ہے) بلکہ یہ اپنے شک میں پڑے کھیل رہے ہیں۔¹⁰
اچھا انتظار کرو اس دن کا جب آسمان صریح دھواں لیے ہوئے آئے گا اور وہ لوگوں پر چھا جائے گا، یہ ہے درد ناک سزا ۔ (اب کہتے ہیں کہ)’’ پروردگار، ہم پر سے یہ عذاب ٹال دے، ہم ایمان لاتے ہیں‘‘ ۔ ان کی غفلت کہاں دور ہوتی ہے؟ ان کا حال تو یہ ہے کہ ان کے پاس رسول مبین آگیا¹¹پھر بھی یہ اس کی طرف مُلتفت نہ ہوئے اور کہا کہ ’’ یہ تو سکھایا پڑھایا باولا ہے‘‘¹²۔ ہم ذرا عذاب ہٹائے دیتے ہیں، تم لوگ پھر وہی کچھ کرو گے جو پہلے کر رہے تھے۔ جس روز ہم بڑی ضرب لگائیں گے وہ دن ہوگا جب ہم تم سے انتقام لیں گے¹³۔ 
ہم ان سے پہلے فرعون کی قوم کو اسی آزمائش میں ڈال چکے ہیں ۔ ان کے پاس ایک نہایت شریف رسول¹⁴ آیا اور اس نے کہا ¹⁵’’ اللہ کے بندوں کو میرے حوالے کرو¹⁶، میں تمہارے لیے ایک امانت دار رسول ہوں¹⁷۔ اللہ کے مقابلے میں سرکشی نہ کرو۔ میں تمہارے سامنے (اپنی ماموریت کی) صریح سند پیش کرتا ہوں¹⁸۔ اور میں اپنے رب اور تمہارے رب کی پناہ لے چکا ہوں اس سے کہ تم مجھ پر حملہ آور ہو۔ اگر تم میری بات نہیں مانتے تو مجھ پر ہاتھ ڈالنے سے باز رہو‘‘ ¹⁹۔ آخر کار اس نے اپنے رب کو پکارا کہ یہ لوگ مجرم ہیں²⁰۔ (جواب دیا گیا) اچھا تو راتوں رات میرے بندوں کو ²¹ لے کر چل پڑ۔ تم لوگوں کا پیچھا کیا ²²جائے گا ۔ سمندر کو اس کے حال پر کھلا چھوڑ دے۔ یہ سارا لشکر غرق ہونے والا ہے²³ ‘‘۔ کتنے ہی باغ اور چشمے اور کھیت اور شاندار محل تھے جو وہ چھوڑ گئے ۔ کتنے ہی عیش کے سر و سامان ، جن میں وہ مزے کر رہے تھے ان کے پیچھے دھرے رہ گئے ۔ یہ ہوا ان کا انجام اور ہم نے دوسروں کو اُن چیزوں کا وارث بنا دیا²⁴۔ پھر نہ آسمان اُن پر رویا نہ زمین ²⁵، اور ذرا سی مہلت بھی ان کو نہ دی گئی۔ع

Bismillāh-ir-Raḥmān-ir-Raḥīm (In the name of Allah, the Most Gracious, the Most Merciful)

Ḥā. Mīm. By this Clear Book — We have sent it down in a night full of great blessing and virtue, for We intended to warn people. (1) It was that night in which every matter is decided with wisdom by Our command. (2-3) We are the ones who send Messengers, as a mercy from your Lord. (4) Surely He is the All-Hearing, the All-Knowing. (5) He is the Lord of the heavens and the earth and of everything between them, if you people truly have certainty of faith. (6) There is no god besides Him. He alone gives life and He alone gives death. (7-8) He is your Lord and the Lord of your forefathers who passed away before. (9) (But in truth these people have no certainty;) rather, they are engrossed in play, lost in their doubt. (10)
Well then, wait for the day when the sky will bring forth visible smoke and it will envelop the people — this is a painful punishment. (Then they will say) “Our Lord, remove this affliction from us, we will believe.” How will their heedlessness ever be removed? Their state is such that a clear Messenger came to them, (11) yet still they did not turn their attention to him, and said: “This is one who has been taught, a madman.” (12) We shall remove the affliction for a while — you people will then go right back to doing what you were doing before. On the day when We deliver the great blow, that will be the day when We take Our revenge on you. (13)
Before them, We put the people of Pharaoh to this very same trial. To them came a most noble Messenger, (14) and he said, (15) “Hand over the servants of Allah to me; (16) I am a trustworthy Messenger to you. (17) Do not be defiant against Allah. I present before you a clear proof (of my mission). (18) And I have already taken refuge with my Lord and your Lord against your attacking me. If you do not accept what I say, then at least refrain from laying a hand on me.” (19) Finally, he called upon his Lord, saying that these people are guilty. (20) (The reply came:) “Well then, set out with My servants during the night; you will be pursued. (21-22) Leave the sea behind you as it is, split open — this whole army is about to be drowned.” (23) How many gardens and springs and fields and magnificent palaces they left behind! How many comforts of luxury, in which they used to revel, were left behind them! This was their end, and We made others the inheritors of those things. (24) Then neither the sky wept over them nor the earth, (25) and they were not given even the slightest respite.

وَ لَقَدۡ نَجَّیۡنَا بَنِیۡۤ اِسۡرَآءِیۡلَ مِنَ الۡعَذَابِ الۡمُہِیۡنِ ﴿ۙ۳۰﴾ مِنۡ فِرۡعَوۡنَ ؕ اِنَّہٗ کَانَ عَالِیًا مِّنَ الۡمُسۡرِفِیۡنَ ﴿۳۱﴾ وَ لَقَدِ اخۡتَرۡنٰہُمۡ عَلٰی عِلۡمٍ عَلَی الۡعٰلَمِیۡنَ ﴿ۚ۳۲﴾ وَ اٰتَیۡنٰہُمۡ مِّنَ الۡاٰیٰتِ مَا فِیۡہِ بَلٰٓـؤٌا مُّبِیۡنٌ ﴿۳۳﴾ اِنَّ ہٰۤؤُلَآءِ لَیَقُوۡلُوۡنَ ﴿ۙ۳۴﴾ اِنۡ ہِیَ اِلَّا مَوۡتَتُنَا الۡاُوۡلٰی وَ مَا نَحۡنُ بِمُنۡشَرِیۡنَ ﴿۳۵﴾ فَاۡتُوۡا بِاٰبَآئِنَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۳۶﴾ اَہُمۡ خَیۡرٌ اَمۡ قَوۡمُ تُبَّعٍ ۙ وَّ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ؕ اَہۡلَکۡنٰہُمۡ ۫ اِنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ ﴿۳۷﴾ وَ مَا خَلَقۡنَا السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَہُمَا لٰعِبِیۡنَ ﴿۳۸﴾ مَا خَلَقۡنٰہُمَاۤ اِلَّا بِالۡحَقِّ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ ﴿۳۹﴾ اِنَّ یَوۡمَ الۡفَصۡلِ مِیۡقَاتُہُمۡ اَجۡمَعِیۡنَ ﴿ۙ۴۰﴾ یَوۡمَ لَا یُغۡنِیۡ مَوۡلًی عَنۡ مَّوۡلًی شَیۡئًا وَّ لَا ہُمۡ یُنۡصَرُوۡنَ ﴿ۙ۴۱﴾ اِلَّا مَنۡ رَّحِمَ اللّٰہُ ؕ اِنَّہٗ ہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ ﴿٪۴۲﴾

اس طرح بنی اسرائیل کو ہم نے سخت ذلت کے عذاب ، فرعون ²⁶ سے نجات دی جو حد سے گزر جانے والوں میں فی الواقع بڑے اونچے درجے کا آدمی تھا²⁷، اور ان کی حالت جانتے ہوئے ان کو دنیا کی دوسری قوموں پر ترجیح دی²⁸، اور انہیں ایسی نشانیاں دکھائیں جن میں صریح آزمائش تھی²⁹۔
یہ لوگ کہتے ہیں’’ ہماری پہلے موت کے سوا اور کچھ نہیں، اس کے بعد ہم دوبارہ اٹھائے جانے والے نہیں ہیں³⁰۔ اگر تم سچے ہو تو اٹھا لاؤ ہمارے باپ دادا کو³¹ ‘‘۔یہ بہتر ہیں یا تُبَّع کی قوم³² اور اس سے پہلے کے لوگ؟ ہم نے اُن کو اِسی بنا پر تباہ کیا کہ وہ مجرم ہوگئے تھے ³³۔یہ آسمان و زمین اور ان کے درمیان کی چیزیں ہم نے کچھ کھیل کے طور پر نہیں بنادی ہیں۔ ان کو ہم نے بر حق پیدا کیا ہے، مگر اکثر لوگ جانتے نہیں ہیں۔³⁴۔ ان سب کے اٹھائے جانے کے لیے طے شدہ وقت فیصلے کا دن ہے³⁵، وہ دن جب کوئی عزیز قریب اپنے کسی عزیز قریب³⁶کے کچھ بھی کام نہ آئے گا اور نہ کہیں سے انہیں کوئی مدد پہنچے گی سوائے اس کے کہ اللہ ہی کسی پر رحم کرے ، وہ زبردست اور رحیم ہے³⁷۔ع 

In this way, We delivered the Children of Israel from a humiliating punishment, from Pharaoh, (26) who was truly a man of very high standing among those who transgress all bounds. (27) And knowing their condition, We gave them preference over the other nations of the world, (28) and We showed them signs in which there was a clear trial. (29)
These people say: “There is nothing beyond our first death; we are not going to be raised again. (30) If you are truthful, then bring back our forefathers.” (31) Are they better, or the people of Tubba’, (32) and those before them? We destroyed them precisely because they had become criminals. (33) We have not created the heavens and the earth and all that is between them merely as a game. We created them with truth, but most people do not know. (34) The appointed time for all of them to be raised is the Day of Decision, (35) the day when no close relative will be of any use whatsoever to another close relative, (36) nor will any help reach them from anywhere, except that Allah shows mercy to someone — He is the Almighty, the Most Merciful. (37)

اِنَّ شَجَرَتَ الزَّقُّوۡمِ ﴿ۙ۴۳﴾ طَعَامُ الۡاَثِیۡمِ ﴿ۖۛۚ۴۴﴾ کَالۡمُہۡلِ ۚۛ یَغۡلِیۡ فِی الۡبُطُوۡنِ ﴿ۙ۴۵﴾ کَغَلۡیِ الۡحَمِیۡمِ ﴿۴۶﴾ خُذُوۡہُ فَاعۡتِلُوۡہُ اِلٰی سَوَآءِ الۡجَحِیۡمِ ﴿٭ۖ۴۷﴾ ثُمَّ صُبُّوۡا فَوۡقَ رَاۡسِہٖ مِنۡ عَذَابِ الۡحَمِیۡمِ ﴿ؕ۴۸﴾ ذُقۡ ۚۙ اِنَّکَ اَنۡتَ الۡعَزِیۡزُ الۡکَرِیۡمُ ﴿۴۹﴾ اِنَّ ہٰذَا مَا کُنۡتُمۡ بِہٖ تَمۡتَرُوۡنَ ﴿۵۰﴾ اِنَّ الۡمُتَّقِیۡنَ فِیۡ مَقَامٍ اَمِیۡنٍ ﴿ۙ۵۱﴾ فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿ۚۙ۵۲﴾ یَّلۡبَسُوۡنَ مِنۡ سُنۡدُسٍ وَّ اِسۡتَبۡرَقٍ مُّتَقٰبِلِیۡنَ ﴿ۚۙ۵۳﴾ کَذٰلِکَ ۟ وَ زَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ ﴿ؕ۵۴﴾ یَدۡعُوۡنَ فِیۡہَا بِکُلِّ فَاکِہَۃٍ اٰمِنِیۡنَ ﴿ۙ۵۵﴾ لَا یَذُوۡقُوۡنَ فِیۡہَا الۡمَوۡتَ اِلَّا الۡمَوۡتَۃَ الۡاُوۡلٰی ۚ وَ وَقٰہُمۡ عَذَابَ الۡجَحِیۡمِ ﴿ۙ۵۶﴾ فَضۡلًا مِّنۡ رَّبِّکَ ؕ ذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ ﴿۵۷﴾ فَاِنَّمَا یَسَّرۡنٰہُ بِلِسَانِکَ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ ﴿۵۸﴾ فَارۡتَقِبۡ اِنَّہُمۡ مُّرۡتَقِبُوۡنَ ﴿٪۵۹﴾

زقُّوم ³⁸کا درخت گناہ گار کا کھاجا ہوگا، تیل کی تلچھٹ ³⁹ جیسا، پیٹ میں اس طرح جوش کھائے گا جیسے کھولتا ہوا پانی جوش کھاتا ہے۔‘‘ پکڑو اسے اور رگیدتے ہوئے لے جاؤ اس کو جہنم کے بیچوں بیچ اور انڈیل دو اس کے سر پر کھولتے پانی کا عذاب ۔ چکھ اس کا مزا ، بڑا زبردست عزت دار آدمی ہے تُو۔ یہ وہی چیز ہے جس کے آنے میں تم لوگ شک رکھتے تھے‘‘۔ 
خدا ترس لوگ امن کی جگہ⁴⁰ میں ہوں گے۔ باغوں اور چشموں میں ، حریر و دیبا⁴¹ کے لباس پہنے، آمنے سامنے بیٹھے ہوں گے۔ یہ ہوگی ان کی شان۔ اور ہم گوری گوری آہو چشم عورتیں ⁴² ان سے بیاہ دیں گے ، وہاں وہ اطمینان سے ہر طرح کی لذیذ چیزیں طلب کریں گے⁴³ وہاں موت کا مزہ وہ کبھی نہ چکھیں گے، بس دنیا میں جو موت آچکی سو آچکی ۔ اور اللہ اپنے فضل سے ان کو جہنم کے عذاب سے بچا دے گا⁴⁴ یہی بڑی کامیابی ہے۔
اے نبی ؐ، ہم نے اس کتاب کو تمہاری زبان میں سہل بنا دیا ہے تاکہ یہ لوگ نصیحت حاصل کریں اب تم بھی انتظار کرو، یہ بھی منتظر ہیں⁴⁵۔ع 

The tree of Zaqqūm (38) will be the food of the sinner, like the dregs of oil, (39) seething in the belly as boiling water seethes. “Seize him and drag him into the midst of Hell, and pour over his head the torment of boiling water. Taste this — you were indeed a mighty and honorable man!” This is the very thing about whose coming you people used to be in doubt.
Those mindful of God will be in a place of security, (40) amid gardens and springs, dressed in fine silk and brocade, (41) seated facing one another. Such will be their glory. And We shall wed them to fair maidens with beautiful eyes. (42) There, in complete peace, they will call for every kind of delicious thing; (43) there they will never taste death again — only the death that has already come in the world, and that is that. And Allah, out of His grace, will save them from the punishment of Hell. (44) This is the supreme success.
O Prophet, We have made this Book easy in your own language, so that these people may take heed. So now you too wait; they too are waiting. (45)