AUGUST 2, 2026 

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

Name:
The name is derived from the phrase in verse 2, wa āmanū bimā nuzzila ’alā Muḥammad (“and believe in what has been revealed to Muhammad”). It means: this is the surah in which the blessed name of Muhammad (peace be upon him) occurs. It also has another well-known name, “Qital” (Fighting), derived from the phrase in verse 20, wa dhukirat fīhā al-qitāl (“and fighting is mentioned in it”).
Period of Revelation:
Its contents testify that it was revealed in Madinah after the Hijrah, at a time when the command for war had already been given, but war had not yet actually begun.
Historical Background:
At the time this surah was revealed, the situation was such that Muslims were being subjected to persecution and cruelty everywhere — particularly in Makkah, and generally throughout the land of Arabia — and life had been made unbearable for them. Muslims had gathered together from every direction into the sanctuary of Madinah, but the disbelievers of Quraysh were not prepared to let them live in peace even there. The small settlement of Madinah was surrounded on all sides by the disbelievers, who were bent on wiping it out. In these circumstances, only two options remained for the Muslims: either abandon not only the preaching and propagation of the true religion but even its practice, and surrender themselves to ignorance (jahiliyyah); or rise up prepared to fight to the death and, staking everything, settle once and for all whether Islam or jahiliyyah was to prevail in the land of Arabia. On this occasion, Allah showed the Muslims the path of resolve and steadfastness, which is the only path for people of faith. He first gave them permission to fight in Surah Al-Hajj (verse 39), and then commanded it in Surah Al-Baqarah (verse 190). But at that time everyone knew what war meant under these circumstances. In Madinah there was only a handful of believers, not even capable of fielding a full thousand fighting men, and they were being told to take up the sword and confront the entire jahiliyyah of Arabia. Moreover, the community that was struggling to provide even the bare necessities for hundreds of homeless emigrants who had not yet fully settled in, and whose back had been broken by an economic boycott imposed on it from every side, could barely scrape together, even by tightening its own belt, the supplies and equipment needed for war.
Subject Matter and Themes:
These were the circumstances in which this surah was revealed. Its purpose was to prepare the believers for war and to give them initial instructions in this regard — which is why it is also named Surah Qital (The Surah of Fighting). The following themes are addressed in it, in order:
At the outset, it is explained that a confrontation is now underway between two groups. One group’s position is that it has refused to accept the truth and has stood in the way of Allah’s path as an obstacle; the other group’s position is that it has accepted the truth that Allah revealed to His servant Muhammad (peace be upon him). Allah’s decisive judgment now is that He has rendered all the efforts and works of the first group worthless, while He has set right the affairs of the second group.
After this, initial instructions concerning warfare are given to the Muslims. They are assured of Allah’s help and guidance. They are given hope of the best reward for making sacrifices in Allah’s path, and are reassured that their efforts in the path of truth will not go to waste; rather, from this world to the Hereafter, they will receive the very best fruits of their labor.
Then it is explained regarding the disbelievers that they are deprived of Allah’s support and guidance. None of their schemes will succeed against the believers, and they will meet a very evil end both in this world and in the Hereafter.
By expelling Allah’s Prophet from Makkah, they thought they had achieved a great success, whereas in reality, by doing this, they had invited their own destruction upon themselves.
After this, the discourse turns to the hypocrites, who used to pose as great Muslims before the command for war came, but once this command arrived, they lost their nerve and, out of concern for their own safety, began colluding with the disbelievers in order to save themselves from the dangers of war. They are clearly warned that no deed of those who adopt hypocrisy in matters concerning Allah and His religion is acceptable to Allah. Here, the fundamental question on which all claimants to faith are being tested is this: is a person with truth or with falsehood? Are his sympathies with Islam and the Muslims, or with disbelief and the disbelievers? Does he hold his own self and his own interests dear, or does he hold dear the truth in which he claims to believe? Whoever fails this test is not a believer at all — let alone whether his prayer, his fasting, and his zakat deserve any reward from Allah.
Then the Muslims are exhorted not to lose heart on seeing their small numbers and lack of resources compared to the abundance of the disbelievers and their plentiful equipment; not to display weakness by offering them peace, which would only increase their boldness against Islam and the Muslims; but rather to rise up relying on Allah and confront this mountain of disbelief. Allah is with the Muslims — it is they who will prevail, and this mountain will shatter to pieces when it collides with them.
Finally, the Muslims are called to spend in the way of Allah. Although the economic condition of the Muslims at that time was very weak, the issue at hand was whether Islam and the Muslims were to survive in Arabia or not. The gravity and urgency of this matter demanded that the Muslims fight with their lives, and also expend their financial resources to the fullest possible extent in war preparations, in order to save themselves and their religion from being overwhelmed by disbelief and to make the religion of Allah prevail. Therefore the Muslims were told that whoever practices miserliness at this time will not harm Allah in the least, but will only put himself in danger of ruin. Allah has no need of human beings. If one group shrinks from making sacrifices for the sake of His religion, Allah will remove it and bring another group in its place.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اَلَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ اَضَلَّ اَعۡمَالَہُمۡ ﴿۱﴾ وَ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَ اٰمَنُوۡا بِمَا نُزِّلَ عَلٰی مُحَمَّدٍ وَّ ہُوَ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۙ کَفَّرَ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَ اَصۡلَحَ بَالَہُمۡ ﴿۲﴾ ذٰلِکَ بِاَنَّ الَّذِیۡنَ کَفَرُوا اتَّبَعُوا الۡبَاطِلَ وَ اَنَّ الَّذِیۡنَ اٰمَنُوا اتَّبَعُوا الۡحَقَّ مِنۡ رَّبِّہِمۡ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ لِلنَّاسِ اَمۡثَالَہُمۡ ﴿۳﴾ فَاِذَا لَقِیۡتُمُ الَّذِیۡنَ کَفَرُوۡا فَضَرۡبَ الرِّقَابِ ؕ حَتّٰۤی اِذَاۤ اَثۡخَنۡتُمُوۡہُمۡ فَشُدُّوا الۡوَثَاقَ ٭ۙ فَاِمَّا مَنًّۢا بَعۡدُ وَ اِمَّا فِدَآءً حَتّٰی تَضَعَ الۡحَرۡبُ اَوۡزَارَہَا ۬ۚ۟ۛ ذٰؔلِکَ ؕۛ وَ لَوۡ یَشَآءُ اللّٰہُ لَانۡتَصَرَ مِنۡہُمۡ وَ لٰکِنۡ لِّیَبۡلُوَا۠ بَعۡضَکُمۡ بِبَعۡضٍ ؕ وَ الَّذِیۡنَ قُتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ فَلَنۡ یُّضِلَّ اَعۡمَالَہُمۡ ﴿۴﴾ سَیَہۡدِیۡہِمۡ وَ یُصۡلِحُ بَالَہُمۡ ۚ﴿۵﴾ وَ یُدۡخِلُہُمُ الۡجَنَّۃَ عَرَّفَہَا لَہُمۡ ﴿۶﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تَنۡصُرُوا اللّٰہَ یَنۡصُرۡکُمۡ وَ یُثَبِّتۡ اَقۡدَامَکُمۡ ﴿۷﴾ وَ الَّذِیۡنَ کَفَرُوۡا فَتَعۡسًا لَّہُمۡ وَ اَضَلَّ اَعۡمَالَہُمۡ ﴿۸﴾ ذٰلِکَ بِاَنَّہُمۡ کَرِہُوۡا مَاۤ اَنۡزَلَ اللّٰہُ فَاَحۡبَطَ اَعۡمَالَہُمۡ ﴿۹﴾ اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عَاقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ؕ دَمَّرَ اللّٰہُ عَلَیۡہِمۡ ۫ وَ لِلۡکٰفِرِیۡنَ اَمۡثَالُہَا ﴿۱۰﴾ ذٰلِکَ بِاَنَّ اللّٰہَ مَوۡلَی الَّذِیۡنَ اٰمَنُوۡا وَ اَنَّ الۡکٰفِرِیۡنَ لَا مَوۡلٰی لَہُمۡ ﴿٪۱۱﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

جن لوگوں نے کفر کیا¹ اور اللہ کے راستے سے روکا²، اللہ نے ان کے اعمال کو رائگاں کر دیا³۔اور جو لوگ ایمان لاۓ اور جنہوں نے نیک عمل کیے اور اس چیز کو مان لیا جو محمدؐ پر نازل⁴ ہوئی ہے۔ اور ہے وہ سراسر حق ان کے رب کی طرف سے۔۔۔۔۔۔۔۔ اللہ نے ان کی برائیاں ان سے دور کر دیں⁵ اور ان کا حال درست کر دیا⁶۔ یہ اس لیے کہ کفر کرنے والوں نے باطل کی پیروی کی اور ایمان لانے والوں نے اس حق کی پیرسی کی جو ان کے رب کی طرف سے آیا ہے۔ اس طرح اللہ لوگوں کو ان کی ٹھیک ٹھیک حیثیت بتاۓ دیتا ہے⁷۔ 
پس جب ان کافروں سے تمہاری مڈ بھیڑ ہو تو پہلا کام گردنیں مارنا ہے، یہاں تک کہ جب تم ان کو اچھی طرح کچل دو تب قیدیوں کو مضبوط باندھو، اس کے بعد (تمہیں اختیار ہے) احسان کر دیا فدیے کا معاملہ کر لو، تا آنکہ لڑائی اپنے ہتھیار ڈال دے⁸۔ 
یہ ہے تمہارے کرتے کا کام۔ اللہ چاہتا تو خود ہی ان سے نمٹ لیتا، مگر (یہ طرقہ اس نے اس لیے اختیار کیا ہے) کہ تم لوگوں کو ایک دوسرے کے ذریعہ سے آزماۓ⁹۔ اور جو لوگ اللہ کی راہ میں مارے جائیں گے اللہ ان کے اعمال کو ہر گز ضائع نہ کرے گا ¹⁰۔ وہ ان کی رہنمائی فرماۓ گا، ان کا حال درست کر دے گا، اور ان کو اس کنت میں داخل کرے گا جس سے وہ ان کو واقف کرا چکا¹¹ ہے۔ 
اے لوگو جو ایمان لاۓ ہو، اگر تم اللہ کی مدد کرو گے تو وہ تمہاری مدد کرے گا¹² اور تمہارے قسم مضبوط جما دے گا۔ رہے وہ لوگ جنہوں نے کفر کیا ہے، تو ان کے لیے ہلاکت ہے۔¹³ اور اللہ نے ان کے اعمال کو بھٹکا دیا ہے۔ کیونکہ انہوں نے اس چیز کو ناپسند کیا جسے اللہ نے نازل کیا ہے ¹⁴، لہٰذا اللہ نے ان کے اعمال ضائع اللہ نے ان کے اعمال ضائع کر دیے ۔ کیا وہ زمین میں چلے پھرے نہ تھے کہ ان لوگوں کا انجام دیکھتے جو ان سے پہلے گزر چکے ہیں؟ اللہ نے ان کا سب کچھ ان پر الٹ دیا، اور ایسے نتائج ان کافروں کے لیے مقدر ہیں¹⁵۔ یہ اس لیے کہ ایمان لانے والوں کا حامی و ناصر اللہ ہے اور کافروں کا حامی و ناصر کوئی نہیں ¹⁶ ع۔ 

Here is the English translation (Surah Muhammad, verses 1–11):
In the name of Allah, the Most Gracious, the Most Merciful.
Those who have disbelieved and obstructed [others] from the path of Allah — He has rendered their deeds worthless. And those who have believed and done righteous deeds and believed in what has been revealed to Muhammad — and it is the truth from their Lord — He has removed from them their misdeeds and amended their condition. That is because those who disbelieved followed falsehood, while those who believed followed the truth from their Lord. Thus does Allah present to the people their comparisons.
So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom, until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordains struggle] to test some of you by means of others. And those who are killed in the cause of Allah — never will He waste their deeds. He will guide them and amend their condition, and admit them to Paradise, which He has made known to them.
O you who have believed, if you support Allah, He will support you and plant firmly your feet. But those who disbelieve — for them is misery, and He will waste their deeds. That is because they disliked what Allah revealed, so He rendered worthless their deeds. Have they not traveled through the land and seen how was the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable. That is because Allah is the protector of those who have believed, and because the disbelievers have no protector.

اِنَّ اللّٰہَ یُدۡخِلُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ؕ وَ الَّذِیۡنَ کَفَرُوۡا یَتَمَتَّعُوۡنَ وَ یَاۡکُلُوۡنَ کَمَا تَاۡکُلُ الۡاَنۡعَامُ وَ النَّارُ مَثۡوًی لَّہُمۡ ﴿۱۲﴾ وَ کَاَیِّنۡ مِّنۡ قَرۡیَۃٍ ہِیَ اَشَدُّ قُوَّۃً مِّنۡ قَرۡیَتِکَ الَّتِیۡۤ اَخۡرَجَتۡکَ ۚ اَہۡلَکۡنٰہُمۡ فَلَا نَاصِرَ لَہُمۡ ﴿۱۳﴾ اَفَمَنۡ کَانَ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّہٖ کَمَنۡ زُیِّنَ لَہٗ سُوۡٓءُ عَمَلِہٖ وَ اتَّبَعُوۡۤا اَہۡوَآءَہُمۡ ﴿۱۴﴾ مَثَلُ الۡجَنَّۃِ الَّتِیۡ وُعِدَ الۡمُتَّقُوۡنَ ؕ فِیۡہَاۤ اَنۡہٰرٌ مِّنۡ مَّآءٍ غَیۡرِ اٰسِنٍ ۚ وَ اَنۡہٰرٌ مِّنۡ لَّبَنٍ لَّمۡ یَتَغَیَّرۡ طَعۡمُہٗ ۚ وَ اَنۡہٰرٌ مِّنۡ خَمۡرٍ لَّذَّۃٍ لِّلشّٰرِبِیۡنَ ۬ۚ وَ اَنۡہٰرٌ مِّنۡ عَسَلٍ مُّصَفًّی ؕ وَ لَہُمۡ فِیۡہَا مِنۡ کُلِّ الثَّمَرٰتِ وَ مَغۡفِرَۃٌ مِّنۡ رَّبِّہِمۡ ؕ کَمَنۡ ہُوَ خَالِدٌ فِی النَّارِ وَ سُقُوۡا مَآءً حَمِیۡمًا فَقَطَّعَ اَمۡعَآءَہُمۡ ﴿۱۵﴾ وَ مِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ ۚ حَتّٰۤی اِذَا خَرَجُوۡا مِنۡ عِنۡدِکَ قَالُوۡا لِلَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ مَاذَا قَالَ اٰنِفًا ۟ اُولٰٓئِکَ الَّذِیۡنَ طَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَ اتَّبَعُوۡۤا اَہۡوَآءَہُمۡ ﴿۱۶﴾ وَ الَّذِیۡنَ اہۡتَدَوۡا زَادَہُمۡ ہُدًی وَّ اٰتٰہُمۡ تَقۡوٰىہُمۡ ﴿۱۷﴾ فَہَلۡ یَنۡظُرُوۡنَ اِلَّا السَّاعَۃَ اَنۡ تَاۡتِیَہُمۡ بَغۡتَۃً ۚ فَقَدۡ جَآءَ اَشۡرَاطُہَا ۚ فَاَنّٰی لَہُمۡ اِذَا جَآءَتۡہُمۡ ذِکۡرٰىہُمۡ ﴿۱۸﴾ فَاعۡلَمۡ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا اللّٰہُ وَ اسۡتَغۡفِرۡ لِذَنۡۢبِکَ وَ لِلۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ ؕ وَ اللّٰہُ یَعۡلَمُ مُتَقَلَّبَکُمۡ وَ مَثۡوٰىکُمۡ ﴿٪۱۹﴾

ایمان لانے والوں اور نیک عمل کرنے والوں کو اللہ ان جنتیوں میں داخل کرے گا جن کے نیچے نہریں بہتی ہیں، اور کفر کرنے والے بس دنیا کی چند روزہ زندگی کے مزے لوٹ رہے ہیں، جانوروں کی طرح کھا پی رہے ہیں ¹⁷۔ اور ان کا آخری ٹھکانا جہنم ہے۔ 
اے نبیؐ، کتنی ہی بستیاں ایسی گزر چکی ہیں جو تمہاری اس بستی سے بہت زیادہ زور آور تھیں جس نے تمہیں نکال دیا ہے۔ انہیں ہم نے اس طرح ہلاک کر دیا کہ کوئی ان کا بچانے والا نہ تھا¹⁸۔ بھلا کہیں ایسا ہو سکتا ہے کہ جو اپنے رب کی طرف سے ایک صاف و صریح ہدایت پر ہو، وہ ان لوگوں کی طرح ہو جاۓ جن کے لیے ان کا برا عمل خوشنما بنا دیا گیا ہے اور وہ اپنی خواہشات کے پیرو بن گۓ ہیں ¹⁹؟ پرہیز گاروں کے لیے جس جنت کا وعدہ کیا گیا ہے اس کی شان تو یہ ہے کہ اس میں نہریں بہہ رہی ہوں گی نتھرے ہوۓ پانی کی ²⁰، نہریں بہہ رہی ہوں گی ایسے دودھ کی جس کے مزے میں ذرا فرق نہ آیا ہو گا²¹، ایسی شراب کی جو پینے والوں کے لیے لذیذ ہوگی²²، نہریں بہہ رہی ہوں گی صاف شفاف شہد کی²³۔ اس میں ان کے لیے ہر طرح کے پھل ہوں گے اور ان کے رب کی طرف سے بخشش²⁴۔ (کیا وہ شخص جس کے حصہ میں یہ جنت آنے والی ہے) ان لوگوں کی طرح ہو سکتا ہے جو جہنم میں ہمیشہ رہیں گے اور جنہیں ایسا گرم پانی پلایا جاۓ گا جو ان کی آنتیں گی کاٹ دے گا؟
ان میں سے کچھ لوگ ایسے ہیں جو کان لگا کر تمہاری بات سنتے ہیں اور پھر جب تمہارے پاس سے نکلتے ہیں تو ان لوگوں سے جنہیں علم کی نعمت بخشی گئی ہے پوچھتے ہیں کہ ابھی ابھی انہوں نے کیا کہا تھا؟²⁵ یہ وہ لوگ ہیں جن کے دلوں پر اللہ نے ٹھپہ لگا دیا ہے اور یہ اپنی خواہشات کے پیرو بنے ہوۓ ہیں۔²⁶۔رہے وہ لوگ جنہوں نے ہدایت پائی ہے، اللہ ان کو اور زیادہ ہدایت دیتا ہے²⁷ اور انہیں ان کے حصے کا تقویٰ عطا فرماتا ہے ²⁸اب کیا یہ لوگ بس قیامت ہی کے منتظر ہیں کہ وہ اچانک ان پر آ جاۓ²⁹؟ اس کی علامات تو آ چکی ہیں ³⁰۔ جب وہ خود آ جاۓ گی تو ان کے لیے نصیحت قبول کرنے کا کونسا موقع باقی رہ جاۓ گا؟ 
پس اے نبیؐ، خوب جان لو کہ اللہ کے سوا کوئی عبادت کا مستحق نہیں ہے، اور معافی مانگو اپنے قصور کے لیے بھی اور مومن مردوں اور عورتوں کے بھی ³¹۔ اللہ تمہاری سرگرمیوں کی بھی جانتا ہے اور تمہارے ٹھکانے سے بھی واقف ہے۔ع

Here is the English translation (Surah Muhammad, verses 12–19):
Indeed, Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow, while those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.
And how many a city was stronger than your city which drove you out? We destroyed them, and there was no helper for them. Then is one who is on clear evidence from his Lord like one to whom the evil of his deeds has been made attractive, and they follow their own desires? The description of Paradise, which the righteous have been promised, is that in it are rivers of water unaltered, rivers of milk unchanging in taste, rivers of wine delicious to those who drink, and rivers of purified honey. And they will have therein all kinds of fruits and forgiveness from their Lord. Is [it like that] or like one who abides eternally in the Fire and given to drink scalding water that tears apart their intestines?
And among them are those who listen to you, until when they leave your presence, they say to those who were given knowledge, “What has he just said?” Those are the ones upon whose hearts Allah has set a seal and who follow their [own] desires. But those who are guided — He increases them in guidance and bestows upon them their righteousness. Then do they await except that the Hour should come upon them unexpectedly? But already there have come [some of] its signs. Then how, when it has come to them, will they have their remembrance?
So know, [O Muhammad], that there is no deity except Allah, and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place.

وَ یَقُوۡلُ الَّذِیۡنَ اٰمَنُوۡا لَوۡ لَا نُزِّلَتۡ سُوۡرَۃٌ ۚ فَاِذَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ مُّحۡکَمَۃٌ وَّ ذُکِرَ فِیۡہَا الۡقِتَالُ ۙ رَاَیۡتَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ یَّنۡظُرُوۡنَ اِلَیۡکَ نَظَرَ الۡمَغۡشِیِّ عَلَیۡہِ مِنَ الۡمَوۡتِ ؕ فَاَوۡلٰی لَہُمۡ ﴿ۚ۲۰﴾ طَاعَۃٌ وَّ قَوۡلٌ مَّعۡرُوۡفٌ ۟ فَاِذَا عَزَمَ الۡاَمۡرُ ۟ فَلَوۡ صَدَقُوا اللّٰہَ لَکَانَ خَیۡرًا لَّہُمۡ ﴿ۚ۲۱﴾ فَہَلۡ عَسَیۡتُمۡ اِنۡ تَوَلَّیۡتُمۡ اَنۡ تُفۡسِدُوۡا فِی الۡاَرۡضِ وَ تُقَطِّعُوۡۤا اَرۡحَامَکُمۡ ﴿۲۲﴾ اُولٰٓئِکَ الَّذِیۡنَ لَعَنَہُمُ اللّٰہُ فَاَصَمَّہُمۡ وَ اَعۡمٰۤی اَبۡصَارَہُمۡ ﴿۲۳﴾ اَفَلَا یَتَدَبَّرُوۡنَ الۡقُرۡاٰنَ اَمۡ عَلٰی قُلُوۡبٍ اَقۡفَالُہَا ﴿۲۴﴾ اِنَّ الَّذِیۡنَ ارۡتَدُّوۡا عَلٰۤی اَدۡبَارِہِمۡ مِّنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡہُدَی ۙ الشَّیۡطٰنُ سَوَّلَ لَہُمۡ ؕ وَ اَمۡلٰی لَہُمۡ ﴿۲۵﴾ ذٰلِکَ بِاَنَّہُمۡ قَالُوۡا لِلَّذِیۡنَ کَرِہُوۡا مَا نَزَّلَ اللّٰہُ سَنُطِیۡعُکُمۡ فِیۡ بَعۡضِ الۡاَمۡرِ ۚۖ وَ اللّٰہُ یَعۡلَمُ اِسۡرَارَہُمۡ ﴿۲۶﴾ فَکَیۡفَ اِذَا تَوَفَّتۡہُمُ الۡمَلٰٓئِکَۃُ یَضۡرِبُوۡنَ وُجُوۡہَہُمۡ وَ اَدۡبَارَہُمۡ ﴿۲۷﴾ ذٰلِکَ بِاَنَّہُمُ اتَّبَعُوۡا مَاۤ اَسۡخَطَ اللّٰہَ وَ کَرِہُوۡا رِضۡوَانَہٗ فَاَحۡبَطَ اَعۡمَالَہُمۡ ﴿٪۲۸﴾

جو لوگ ایمان لاۓ ہیں وہ کہہ رہے تھے کہ کوئی سورت کیوں نہیں نازل کی جاتی (جس میں جنگ کا حکم دیا جاۓ)۔ مگر جب ایک محکم سورت نازل کر دی گئی جس میں جنگ کا ذکر تھا تو تم نے دیکھا کہ جن کے دلوں میں بیماری تھی وہ تمہاری طرف اس طرح دیکھ رہے ہیں جیسے کسی پر موت چھا گئی ہی³²۔ افسوس ان کے حال پر۔ (ان کی زبان پر ہے) اطاعت کا اقرا ر اور اچھی اچھی باتیں۔ مگر جب قطعی حکم دے دیا گیا اس وقت وہ اللہ سے اپنے عہد میں سچے نکلتے تو انہی کے لئے اچھا تھا۔ اب کیا تم لوگوں سے اس کے سوا کچھ اور توقع کی جا سکتی ہے کہ اگر تم الٹے منہ پھر گۓ ³³ تو زمین میں پھر فساد برپا کرو گے اور آپس میں ایک دوسرے کے گلے کاٹو گے³⁴؟ یہ لوگ ہیں جن پر اللہ نے لعنت کی اور ان کو اندھا اور بہرا بنا دیا۔ کیا اِن لوگوں نے قرآن پر غورنہیں کیا ، یا دلوں پر اُن کے قفل چڑھے ہوئے ہیں³⁵؟ حقیقت یہ ہے کہ جو لوگ ہدایت واضح ہو جانے کے بعد اُس سے پھر گئے اُن کے لیے شیطان نے اِس روش کو سہل بنا دیا ہے اور جھوٹی توقعات کا سلسلہ اُن کے لیے دراز کر رکھا ہے ۔ اسی لیے انہوں نے اللہ کے نازل کردہ دین کو ناپسند کرنے والوں سے کہہ دیا کہ بعض معاملات میں ہم تمہاری مانیں گے³⁶۔ اللہ ان کی یہ خفیہ باتیں خوب جانتا ہے۔ پھر اس وقت کیا حال ہوگا جب فرشتے ان کی روحیں قبض کریں گے اور ان کے منہ اور پیٹھوں پر مارتے ہوۓ انہیں لے جائیں گے ³⁷؟ یہ اسی لیے تو ہوگا کہ انہوں نے اس طریقے کی پیروی کی جو اللہ کو ناراض کرنے والا ہے۔ اور اس کی رضا کا راستہ اختیار کرنا پسند نہ کیا۔ اسی بنا پراس کے سب اعمال ضائع کر دیے³⁸۔ ع 

Here is the English translation (Surah Muhammad, verses 20–28):
Those who believe say, “Why has a surah not been sent down [about fighting]?” But when a precise surah is revealed and fighting is mentioned therein, you see those in whose hearts is disease looking at you with a look of one overcome by death. And more appropriate for them [would have been] obedience and good words. And if the matter had been decided [i.e., battle commanded], it would have been better for them if they had been true to Allah. So would you, if you turned away, cause corruption on earth and sever your ties of kinship? Those are the ones that Allah has cursed, so He deafened them and blinded their vision. Then do they not reflect upon the Qur’an, or are there locks upon [their] hearts?
Indeed, those who reverted back [to disbelief] after guidance had become clear to them — Satan enticed them and prolonged for them [false] hope. That is because they said to those who disliked what Allah revealed, “We will obey you in part of the matter.” And Allah knows what they conceal. So how [will it be] when the angels take them in death, striking their faces and their backs? That is because they followed what angered Allah and disliked [what earns] His pleasure, so He rendered worthless their deeds.

اَمۡ حَسِبَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ اَنۡ لَّنۡ یُّخۡرِجَ اللّٰہُ اَضۡغَانَہُمۡ ﴿۲۹﴾ وَ لَوۡ نَشَآءُ لَاَرَیۡنٰکَہُمۡ فَلَعَرَفۡتَہُمۡ بِسِیۡمٰہُمۡ ؕ وَ لَتَعۡرِفَنَّہُمۡ فِیۡ لَحۡنِ الۡقَوۡلِ ؕ وَ اللّٰہُ یَعۡلَمُ اَعۡمَالَکُمۡ ﴿۳۰﴾ وَ لَنَبۡلُوَنَّکُمۡ حَتّٰی نَعۡلَمَ الۡمُجٰہِدِیۡنَ مِنۡکُمۡ وَ الصّٰبِرِیۡنَ ۙ وَ نَبۡلُوَا۠ اَخۡبَارَکُمۡ ﴿۳۱﴾ اِنَّ الَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ وَ شَآقُّوا الرَّسُوۡلَ مِنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُمُ الۡہُدٰی ۙ لَنۡ یَّضُرُّوا اللّٰہَ شَیۡئًا ؕ وَ سَیُحۡبِطُ اَعۡمَالَہُمۡ ﴿۳۲﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ لَا تُبۡطِلُوۡۤا اَعۡمَالَکُمۡ ﴿۳۳﴾ اِنَّ الَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ ثُمَّ مَاتُوۡا وَ ہُمۡ کُفَّارٌ فَلَنۡ یَّغۡفِرَ اللّٰہُ لَہُمۡ ﴿۳۴﴾ فَلَا تَہِنُوۡا وَ تَدۡعُوۡۤا اِلَی السَّلۡمِ ٭ۖ وَ اَنۡتُمُ الۡاَعۡلَوۡنَ ٭ۖ وَ اللّٰہُ مَعَکُمۡ وَ لَنۡ یَّتِرَکُمۡ اَعۡمَالَکُمۡ ﴿۳۵﴾ اِنَّمَا الۡحَیٰوۃُ الدُّنۡیَا لَعِبٌ وَّ لَہۡوٌ ؕ وَ اِنۡ تُؤۡمِنُوۡا وَ تَتَّقُوۡا یُؤۡتِکُمۡ اُجُوۡرَکُمۡ وَ لَا یَسۡـَٔلۡکُمۡ اَمۡوَالَکُمۡ ﴿۳۶﴾ اِنۡ یَّسۡـَٔلۡکُمُوۡہَا فَیُحۡفِکُمۡ تَبۡخَلُوۡا وَ یُخۡرِجۡ اَضۡغَانَکُمۡ ﴿۳۷﴾ ہٰۤاَنۡتُمۡ ہٰۤؤُلَآءِ تُدۡعَوۡنَ لِتُنۡفِقُوۡا فِیۡ سَبِیۡلِ اللّٰہِ ۚ فَمِنۡکُمۡ مَّنۡ یَّبۡخَلُ ۚ وَ مَنۡ یَّبۡخَلۡ فَاِنَّمَا یَبۡخَلُ عَنۡ نَّفۡسِہٖ ؕ وَ اللّٰہُ الۡغَنِیُّ وَ اَنۡتُمُ الۡفُقَرَآءُ ۚ وَ اِنۡ تَتَوَلَّوۡا یَسۡتَبۡدِلۡ قَوۡمًا غَیۡرَکُمۡ ۙ ثُمَّ لَا یَکُوۡنُوۡۤا اَمۡثَالَکُمۡ ﴿٪۳۸﴾

کیا وہ لوگ جن کے دلوں میں بیماری ہے یہ سمجھے بیٹھے ہیں کہ اللہ ان کے دلوں کے کھوٹ ظاہر نہیں کرے گا؟ ہم چاہیں تو انہیں تم کو آنکھوں سے دکھا دیں اور ان کے چہروں سے تم ان کو پہچان لو۔ مگر ان کے انداز کلام سے تو تم ان کو جان ہی لو گے۔ اللہ تم سب کے اعمال سے خوب واقف ہے۔ ہم ضرور تم لوگوں کو آزمائش میں ڈالیں گے تا کہ تمہارے حالات کی جانچ کریں اور دیکھ لیں کہ تم میں مجاہد اور ثابت قدم کون ہیں۔ 
جن لوگوں نے کفت کیا اور اللہ کی راہ سے روکا اور رسول سے جھگڑا کیا جب کہ ان پر راہ راست واضح ہو چکی تھی، در حقیقت وہ اللہ کا کوئی نقصان بھی نہیں کر سکتے، بلکہ اللہ ہی ان کا سب کیا کرایا غارت کر دے گا³⁹۔ اے لوگو جو ایمان لاۓ ہو، تم اللہ کی اطاعت کرو اور رسول کی اطاعت کرو اور اپنے اعمال کو برباد نہ کر لو⁴⁰۔ کفر کرنے والوں اور راہ خدا سے روکنے والوں اور مرتے دم تک کفر پر جمے رہنے والوں کو تو اللہ ہر گز معاف نہ کرے گا۔ پس تم بودے نہ بنو اور صلح کی درخواست نہ کرو ⁴¹۔ تم ہی غالب رہنے والے ہو۔ اللہ تمہارے ساتھ ہے اور تمہارے اعمال کو وہ ہر گز ضائع نہ کرے گا۔ یہ دنیا کی زندگی تو ایک کھیل اور تماشا ہے⁴²۔ اگر تم ایمان رکھو اور تقویٰ کی روش پر چلتے رہو تو اللہ تمہارے اجر تم کو دے گا اور وہ تمہارے مال تم سے نہ مانگے گا ⁴³۔ اگر کہیں وہ تمہارے مال تم سے مانگ لے اور سب کے سب تم سے طلب کر لے تو تم بخل کرو گے اور وہ تمہارے کھوٹ ابھار لاۓ گا ⁴⁴۔ دیکھو، تم لوگوں کو دعوت دی جا رہی ہے کہ اللہ کی راہ میں مال خرچ کرو۔ اس پر تم میں سے کچھ لوگ ہیں جو بخل کر رہے ہیں، حالانکہ جو بخل کرتا ہے وہ در حقیقت اپنے آپ ہی سے بخل کر رہا ہے۔ اللہ تو غنی ہے، تم ہی اس کے محتاج ہو۔ اگر تم منہ موڑو گے تو اللہ تمہاری جگہ کسی اور قوم کو لے آۓ گا اور وہ تم جیسے نہ ہوں گے۔ع

Here is the English translation (Surah Muhammad, verses 29–38, concluding the surah):
Or do those in whose hearts is disease think that Allah will not bring forth their hatred? And if We willed, We could show them to you, and you would know them by their faces. But you will surely know them by the tone of [their] speech. And Allah knows your deeds. And We will surely test you until We make evident those who strive among you [for the cause of Allah] and the steadfast, and We will test your affairs.
Indeed, those who disbelieved and obstructed [people] from the path of Allah and opposed the Messenger after guidance had become clear to them — never will they harm Allah at all, and He will render worthless their deeds. O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds. Indeed, those who disbelieved and obstructed [people] from the path of Allah and then died while they were disbelievers — never will Allah forgive them. So do not weaken and call for peace while you are superior; and Allah is with you and will never deprive you of [the reward of] your deeds. [This] worldly life is only play and amusement. And if you believe and fear Allah, He will give you your rewards and not ask you for your properties. If He should ask you for them and press you, you would withhold, and He would expose your unwillingness. Here you are — those invited to spend in the cause of Allah — but among you are those who withhold [out of greed]. And whoever withholds is only withholding [benefit] from himself; and Allah is the Free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be like you.​​​​​​​​​​​​​​​​

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

Name:
The name is derived from the words of the very first verse, innā fataḥnā laka fatḥan mubīnā (“Indeed, We have granted you a clear victory”). This is not merely the title of the surah but, in terms of subject matter, its actual theme as well, since it discusses the great victory that Allah granted to the Prophet (peace be upon him) and the Muslims in the form of the Treaty of Hudaybiyyah.
Period of Revelation:
The traditions agree that it was revealed in Dhu al-Qa’dah, 6 AH, at the time when the Prophet was returning to Madinah after concluding the Treaty of Hudaybiyyah with the disbelievers of Makkah.
Historical Background:
The events connected with the revelation of this surah began when, one day, the Messenger of Allah (peace be upon him) saw in a dream that he had gone to Makkah with his Companions and performed ‘Umrah there. A prophet’s dream could obviously not be a mere dream or fancy — it is one of the forms of revelation, and later, in verse 27, Allah confirmed that “We showed this dream to Our Messenger.” Hence it was in reality not a mere dream but a divine indication, which it was necessary for the Prophet to follow.
On the face of it, there seemed to be no apparent way of acting on this instruction. The disbelievers of Quraysh had closed the way to the House of Allah for the Muslims for six years, and throughout this entire period they had not allowed a single Muslim to come near the sacred precincts even for Hajj or ‘Umrah. How, then, could it be expected that they would allow the Messenger of Allah, along with a company of his Companions, to enter Makkah? To set out wearing the pilgrim’s garb for ‘Umrah while carrying weapons of war would have amounted to inviting battle itself, while going unarmed meant putting one’s own life and the lives of one’s companions at risk. Under these circumstances, no one could understand how this divine indication could possibly be acted upon.
But it was the office of a prophet that whatever command his Lord gave him, he should carry it out without hesitation. Thus the Messenger of Allah (peace be upon him), without any delay, related his dream to the Companions and began preparations for the journey. He also had a general announcement made among the surrounding tribes that “we are going for ‘Umrah; whoever wishes to accompany us may join.” Those who looked only at apparent circumstances thought that these people were walking into the jaws of death, and none of them agreed to go along. But those who had true faith in Allah and His Messenger cared nothing for what the outcome would be. For them it was enough that this was a divine indication and that the Messenger of Allah had risen to carry out the command. After that, nothing could stop them from accompanying the Messenger of Allah. 1,400 Companions made themselves ready to undertake this extremely dangerous journey in the Prophet’s company.
At the beginning of Dhu al-Qa’dah, 6 AH, this blessed caravan set out from Madinah. On reaching Dhu al-Hulayfah, everyone put on the pilgrim’s garb for ’Umrah. They took along seventy camels for sacrifice, with garlands around their necks as a sign that they were sacrificial offerings (hady). In their sheaths they carried only a single sword each — which, according to the well-known Arab custom, was permitted to all pilgrims to the sacred precincts — and they carried no other weapons of war whatsoever. Thus this caravan, raising cries of “Labbayk, Labbayk” (Here I am, O Lord), set out toward the House of Allah.
At that time, every child in Arabia knew the nature of the relations between Makkah and Madinah. Only the previous year, in Shawwal 5 AH, Quraysh had marched on Madinah with the combined strength of the Arab tribes, and the famous Battle of the Trench (Ahzab) had taken place. So when the Messenger of Allah set out toward the home of his blood-thirsty enemies with such a large caravan, the eyes of all Arabia turned toward this extraordinary journey, and people also saw that this caravan was not going out to fight but, in a sacred month, wearing the pilgrim’s garb, bringing sacrificial camels along, was going to circumambulate the House of Allah — and was entirely unarmed.
This move of the Prophet’s threw the people of Quraysh into severe anxiety. The month of Dhu al-Qa’dah was one of the sacred months which, for hundreds of years, had been held in respect in Arabia for pilgrimage and visitation. No one had the right to stop a caravan traveling in pilgrim’s garb for Hajj or ‘Umrah during this month; even if there was enmity with some tribe, according to the established laws of Arabia one could not prevent it from passing through one’s territory. The Quraysh found themselves in a dilemma: if they attacked this caravan from Madinah and stopped it from entering Makkah, an uproar would arise throughout the country. Every Arab would cry out that this was sheer injustice. All the Arab tribes would conclude that Quraysh had made themselves owners of the Ka’bah. Every tribe would become anxious, fearing that henceforth permission for Hajj and ‘Umrah would depend on Quraysh’s pleasure, and that whoever displeased them would be barred from visiting the House of Allah just as these pilgrims from Madinah were being barred today. This would be such a blunder that all of Arabia would turn against them. But if they let Muhammad (peace be upon him) enter their city safely with such a large caravan, their prestige throughout the country would collapse, and people would say that they had been overawed by Muhammad. In the end, after much deliberation, their tribal pride and stubbornness (of the pre-Islamic sort) got the better of them, and for the sake of their honor they decided that they would not let this caravan enter the city at any cost.
The Messenger of Allah (peace be upon him) had sent a man from Banu Ka’b ahead as a scout, so that he could keep him informed in time of Quraysh’s intentions and movements. When the Prophet reached ‘Usfan, this man came and informed him that the Quraysh had arrived in full readiness at Dhu Tuwa, and had sent Khalid ibn al-Walid ahead with 200 horsemen toward Kura’ al-Ghamim to block his path. Quraysh’s scheme was that somehow they would provoke the Prophet’s companions into a skirmish, and then, if fighting broke out, they would spread throughout the country that these people had actually come to fight, but had used ‘Umrah as a pretext and worn the pilgrim’s garb merely as a deception.
As soon as the Messenger of Allah received this news, he immediately changed course and, taking great pains over an extremely difficult route, reached the place called Hudaybiyyah, located right on the border of the sacred territory. Here, Budayl ibn Warqa, chief of Banu Khuza’ah, came to him with a few men of his tribe and asked what purpose had brought him. The Prophet said, “We have not come to fight anyone; our sole intention is to visit and circumambulate the House of Allah.” These men went and conveyed this to the chiefs of Quraysh and advised them not to block the path of these pilgrims. But they remained stubborn and sent Hulays ibn ‘Alqamah, chief of the Ahabish, to the Prophet to persuade him to turn back. The Quraysh chiefs’ purpose was that when Muhammad (peace be upon him) refused to accept his demand, he would return angry, and then the full strength of the Ahabish would be with them. But when he saw with his own eyes that the entire caravan was in pilgrim’s garb, that the sacrificial camels stood before him with garlands around their necks, and that these people had come not to fight but to circumambulate the House of Allah, he returned to Makkah without saying anything to the Prophet and told the Quraysh chiefs plainly: “These people have come, honoring the sanctity of the House of Allah, to visit it. If you stop them, the Ahabish will certainly not support you in this. We have not become your allies so that you may violate sacred things and we support you in it.”
Then ‘Urwah ibn Mas’ud ath-Thaqafi came on behalf of Quraysh, and considering it a matter of great weight in his own eyes, tried to persuade the Messenger of Allah to abandon his intention of entering Makkah. But the Prophet gave him the same answer he had given the chief of Banu Khuza’ah: that they had not come with the intention of fighting but had come as honorers of the House of Allah to fulfill a religious duty. Returning, ’Urwah told the people of Quraysh: “I have been to the courts of Caesar, Chosroes, and the Negus, but by God, I have never seen, in the court of any great king, such devotion as I have seen among the companions of Muhammad toward Muhammad. Their state is such that when Muhammad performs ablution, his companions do not let even a single drop of water fall to the ground, and all of them rub it over their bodies and clothes. Now consider well whom you are up against.”
During this exchange of envoys and negotiations, the Quraysh repeatedly tried to secretly raid the Prophet’s camp to provoke the Companions and somehow get them to take some action that would provide a pretext for war. But each time, the patience and self-restraint of the Companions and the wisdom and foresight of the Prophet foiled all their schemes. Once, forty or fifty of their men came at night and began hurling stones and arrows at the Muslim camp. The Companions captured all of them and brought them before the Prophet, but he released them all. On another occasion, eighty men came from the direction of Tan’im right at the time of the Fajr prayer and launched a sudden raid. These too were captured, but the Prophet released them as well. Thus every scheme and stratagem of Quraysh kept failing.
Finally, the Prophet (peace be upon him) himself sent Hazrat Uthman al-Ghani (may Allah be pleased with him) as an envoy to Makkah, conveying to the Quraysh chiefs the message that they had come not for war but for pilgrimage, bringing sacrificial offerings with them, and that they would perform the circumambulation and sacrifice and then return. But they did not agree, and detained Hazrat Uthman in Makkah itself. During this time, news spread that Hazrat Uthman had been killed, and when he did not return, the Muslims became convinced that this news was true. There was no longer any room for further patience. Entering Makkah was one matter — the use of force for that was never intended at all. But when the situation reached the point of the murder of an envoy, there was no option left but for the Muslims to prepare for war. So the Messenger of Allah gathered all his companions and took a pledge from them that they would not retreat from this spot even unto death. Anyone who appreciates the gravity of the moment can understand that this was no ordinary pledge. The Muslims numbered only 1,400 and had come without any weapons of war. They were stationed two hundred fifty miles from their base, right on the border of Makkah, where the enemy could attack them with its full strength and could also surround them by bringing in allied tribes from all around. Despite this, the entire caravan, except for one man, agreed without hesitation to pledge to fight to the death at the Prophet’s hand. What greater proof could there be of these people’s sincerity of faith and their self-sacrifice in the path of Allah? This is the pledge known in Islamic history as Bay’at ar-Ridwan (the Pledge of Divine Pleasure).
It was later learned that the news of Hazrat Uthman’s killing had been a mistake. He himself returned, and a delegation from Quraysh, led by Suhayl ibn ‘Amr, also arrived at the Prophet’s camp to negotiate peace. By now Quraysh had backed away from their stubborn insistence on not letting the Prophet and his companions enter Makkah at all. However, to save face, their only insistence was that he return this year, and that he could come for ’Umrah the following year. After lengthy negotiations, the treaty was written on the following terms:
1. Hostilities between the two parties would cease for ten years, and neither side would take any covert or overt action against the other.
2. During this period, any person from Quraysh who fled without his guardian’s permission to join Muhammad (peace be upon him) would be returned by him; but any of his companions who went over to Quraysh would not be returned by them.
3. Any Arab tribe wishing to join this treaty as an ally of either party would be free to do so.
4. Muhammad (peace be upon him) would return this year, and the following year he could come for ’Umrah and stay in Makkah for three days, provided that they carried only a single sword each in their sheaths and brought no other weapons of war. During these three days, the people of Makkah would vacate the city for them (so that no clash would occur). But on departing, they would not be permitted to take any person from there along with them.
While the terms of this treaty were being settled, the entire Muslim army was in severe distress. No one understood the wisdom that the Prophet had in view in accepting these terms. No one’s vision was far-reaching enough to see the great good that was to emerge as a result of this treaty. The disbelievers of Quraysh considered it their success, and the Muslims were restless, asking why they should accept such humiliating terms while submitting to pressure. Even a mature and far-sighted statesman like Hazrat Umar al-Faruq (may Allah be pleased with him) was affected — he himself said that after becoming a Muslim, doubt had never found its way into his heart, but on this occasion even he could not remain free of it. Restless, he went to Hazrat Abu Bakr as-Siddiq and said, “Is he not the Messenger of Allah? Are we not Muslims? Are they not polytheists? Then why should we accept this humiliation in the matter of our religion?” Abu Bakr replied, “O Umar! He is the Messenger of Allah, and Allah will never let him be lost.” Still unable to contain himself, Umar went and put these same questions to the Messenger of Allah himself, and the Prophet gave him the same answer that Hazrat Abu Bakr had given. Afterward, Hazrat Umar continued for a long time to offer voluntary prayers and give charity, so that Allah might forgive the impertinence he felt he had shown that day toward the dignity of prophethood.
Two things in this treaty particularly rankled with the people. One was the second condition, about which people said this was a plainly unequal term: “If we return those who flee from Makkah to us, why should those who flee from Madinah not be returned to us?” The Prophet responded to this: “Whoever flees from us to join them — what use is he to us anyway? May Allah keep him far from us. And whoever flees from them to join us — if we return him, Allah will surely create some other way of deliverance for him.” The other thing troubling people’s hearts was the fourth condition. The Muslims felt that accepting it meant that, in the eyes of all Arabia, they were returning in apparent failure. Moreover, another question was causing unease: the Prophet had seen in his dream that they were performing the circumambulation in Makkah, but here they were accepting a condition to return without circumambulating at all. The Prophet explained to the people that the dream had not specified that the circumambulation would happen that very year. According to the terms of the treaty, if not this year, then God willing, the circumambulation would take place the following year.
What poured oil on the fire was this: just as the peace treaty was being written, Suhayl ibn ‘Amr’s own son, Abu Jandal, who had become a Muslim and whom the disbelievers of Makkah had imprisoned, somehow escaped and reached the Prophet’s camp. His feet were in shackles and his body bore marks of torture. He appealed to the Prophet to free him from this unjust confinement. It became difficult for the Companions to contain themselves at seeing this state. But Suhayl ibn ’Amr said that even though the written text of the treaty was not yet complete, the terms had already been agreed upon between them, and so this boy should be handed over to him. The Messenger of Allah accepted this argument, and Abu Jandal was handed over to the oppressors.
Having concluded the peace treaty, the Prophet told the Companions to now offer the sacrifice there, shave their heads, and come out of the state of ihram. But no one moved from his place. The Prophet gave the command three times, but the Companions were so overwhelmed at that moment by grief and heartbreak that they could not bring themselves to move. Throughout the Prophet’s entire era of prophethood, this was the only occasion on which he gave a command to the Companions and they did not rush to obey it. This caused the Prophet great distress, and he went into his tent and expressed his grief to Umm al-Mu’minin Hazrat Umm Salamah. She suggested that he should simply go out silently, sacrifice his own camel himself, and call the barber to shave his own head. After that, people would automatically follow his example and understand that the decision that had been made was now final and would not change. This is exactly what happened: seeing the Prophet’s action, the people too offered their sacrifices, shaved their heads or trimmed their hair, and came out of ihram. But their hearts were being torn apart with grief.
After this, as the caravan was returning to Madinah, regarding the Treaty of Hudaybiyyah as its own defeat and disgrace, this surah was revealed at the place called Dajnan (or, according to some, at Kura’ al-Ghamim), informing the Muslims that this treaty, which they regarded as a defeat, was in reality a great victory. After its revelation, the Prophet gathered the Muslims and said, “Today something has been revealed to me that is more precious to me than the whole world and everything in it.” Then he recited this surah, and specially called Hazrat Umar to recite it to him, since he had been the most distressed of all.
Although the believers were immediately reassured on hearing this divine pronouncement, it was not long before the benefits of this treaty began to unfold one by one, until no one had any doubt left that this treaty had indeed been a magnificent victory:
1. For the first time, the existence of the Islamic state was formally recognized in Arabia. Before this, in the eyes of the Arabs, Muhammad (peace be upon him) and his companions had merely the status of a group in rebellion against Quraysh and the Arab tribes, and were regarded as outlaws. Now Quraysh itself, by concluding this treaty with him, acknowledged his authority over the territories held by the Islamic state, and this also opened the door for Arab tribes to enter into alliance treaties with whichever of the two political powers they wished.
2. By recognizing the Muslims’ right to visit the House of Allah, Quraysh had in effect also conceded that Islam was not irreligion, as they had been claiming all along, but rather one of the established religions of Arabia, and that its followers, like other Arabs, had the right to perform the rites of Hajj and ‘Umrah. This diminished the hatred against Islam that had built up in Arab hearts through Quraysh’s propaganda.
3. With the ceasefire agreement in place for ten years, the Muslims gained security, and they spread throughout all parts of Arabia, propagating Islam so rapidly that more people became Muslim within the two years following the Treaty of Hudaybiyyah than had become Muslim in the entire preceding nineteen years. It was the blessing of this very treaty that whereas at the time of Hudaybiyyah only 1,400 men had accompanied the Prophet, just two years later, when Quraysh broke the treaty and the Prophet marched on Makkah, an army of ten thousand accompanied him.
4. With the war against Quraysh halted, the Prophet got the opportunity to firmly consolidate the Islamic government in his territories and, through the implementation of Islamic law, to transform Muslim society into a complete civilization and culture. This is that supreme blessing regarding which Allah says in Surah Al-Ma’idah, verse 3: “Today I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion.”
5. After making peace with Quraysh, the resulting security from the south also had the benefit that the Muslims easily subdued all the hostile powers of northern and central Arabia. Only three months had passed after the Treaty of Hudaybiyyah when Khaybar, the greatest stronghold of the Jews, was conquered, and after that the Jewish settlements of Fadak, Wadi al-Qura, Tayma, and Tabuk successively came under the sway of Islam. Then all the tribes of central Arabia that had been in league with the Jews and Quraysh also, one by one, submitted. Thus, within just two years, the Treaty of Hudaybiyyah so shifted the balance of power in Arabia that the strength of Quraysh and the polytheists was crushed, and the dominance of Islam became assured.
These were the blessings that the Muslims obtained from this treaty, which they regarded as their failure and which Quraysh regarded as their success. The thing that had been most distasteful to the Muslims in this treaty, and which Quraysh considered their victory, was that those fleeing from Makkah to Madinah would be returned, while those fleeing from Madinah to Makkah would not be returned. But it was not long before this very matter turned against Quraysh, and experience showed what outcomes the Prophet’s far-sightedness had foreseen in accepting this condition. Some days after the treaty, a Muslim named Abu Basir escaped from captivity in Makkah and reached Madinah. Quraysh demanded his return, and in accordance with the treaty, the Prophet handed him over to the men sent from Makkah to arrest him. But on the way back to Makkah, he escaped their custody again and settled along the coastal route of the Red Sea through which the trade caravans of Quraysh passed. After that, every Muslim who got the chance to escape from Quraysh’s captivity, instead of going to Madinah, made his way to Abu Basir’s base, until seventy men had gathered there, and they made life difficult for Quraysh by repeatedly raiding their caravans. In the end, Quraysh themselves requested the Messenger of Allah to call these men to Madinah, and that condition of the Hudaybiyyah treaty was thereby nullified of its own accord.
If this surah is read with this historical background in mind, it can be well understood.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اِنَّا فَتَحۡنَا لَکَ فَتۡحًا مُّبِیۡنًا ۙ﴿۱﴾ لِّیَغۡفِرَ لَکَ اللّٰہُ مَا تَقَدَّمَ مِنۡ ذَنۡۢبِکَ وَ مَا تَاَخَّرَ وَ یُتِمَّ نِعۡمَتَہٗ عَلَیۡکَ وَ یَہۡدِیَکَ صِرَاطًا مُّسۡتَقِیۡمًا ۙ﴿۲﴾ وَّ یَنۡصُرَکَ اللّٰہُ نَصۡرًا عَزِیۡزًا ﴿۳﴾ ہُوَ الَّذِیۡۤ اَنۡزَلَ السَّکِیۡنَۃَ فِیۡ قُلُوۡبِ الۡمُؤۡمِنِیۡنَ لِیَزۡدَادُوۡۤا اِیۡمَانًا مَّعَ اِیۡمَانِہِمۡ ؕ وَ لِلّٰہِ جُنُوۡدُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ کَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا ۙ﴿۴﴾ لِّیُدۡخِلَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا وَ یُکَفِّرَ عَنۡہُمۡ سَیِّاٰتِہِمۡ ؕ وَ کَانَ ذٰلِکَ عِنۡدَ اللّٰہِ فَوۡزًا عَظِیۡمًا ۙ﴿۵﴾ وَّ یُعَذِّبَ الۡمُنٰفِقِیۡنَ وَ الۡمُنٰفِقٰتِ وَ الۡمُشۡرِکِیۡنَ وَ الۡمُشۡرِکٰتِ الظَّآنِّیۡنَ بِاللّٰہِ ظَنَّ السَّوۡءِ ؕ عَلَیۡہِمۡ دَآئِرَۃُ السَّوۡءِ ۚ وَ غَضِبَ اللّٰہُ عَلَیۡہِمۡ وَ لَعَنَہُمۡ وَ اَعَدَّ لَہُمۡ جَہَنَّمَ ؕ وَ سَآءَتۡ مَصِیۡرًا ﴿۶﴾ وَ لِلّٰہِ جُنُوۡدُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ کَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا ﴿۷﴾ اِنَّاۤ اَرۡسَلۡنٰکَ شَاہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا ۙ﴿۸﴾ لِّتُؤۡمِنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ وَ تُعَزِّرُوۡہُ وَ تُوَقِّرُوۡہُ ؕ وَ تُسَبِّحُوۡہُ بُکۡرَۃً وَّ اَصِیۡلًا ﴿۹﴾ اِنَّ الَّذِیۡنَ یُبَایِعُوۡنَکَ اِنَّمَا یُبَایِعُوۡنَ اللّٰہَ ؕ یَدُ اللّٰہِ فَوۡقَ اَیۡدِیۡہِمۡ ۚ فَمَنۡ نَّکَثَ فَاِنَّمَا یَنۡکُثُ عَلٰی نَفۡسِہٖ ۚ وَ مَنۡ اَوۡفٰی بِمَا عٰہَدَ عَلَیۡہُ اللّٰہَ فَسَیُؤۡتِیۡہِ اَجۡرًا عَظِیۡمًا ﴿٪۱۰﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اے نبیؐ، ہم نے تم کو کھلی فتح عطا کر دی ¹ تاکہ اللہ تمہاری اگلی پچھلی ہر کوتاہی سے در گزر فرماۓ ² اور تم پر اپنی نعمت کی تکمیل کر دے ³ اور تمہیں سیدھا راستہ دکھاۓ⁴ اور تم کو زبردست نصرت بخشے ⁵۔وہی ہے جس نے مومنوں کے دلوں میں سکینت نازل فرمائی⁶ تاکہ اپنے ایمان کے ساتھ وہ ایک ایمان اور بڑھا لیں ⁷ ۔ زمین اور آسمانوں کے سب لشکر اللہ کے قبضہ قدرت میں ہیں اور وہ علیم و حکیم ہے⁸۔ (اس نے یہ کام اس لیے کیا ہے)تاکہ مومن مردوں اور عورتوں ⁹کو ہمیشہ رہنے کے لیے ایسی جنتوں میں داخل فرماۓ جن کے نیچے نہریں بہہ رہی ہوں گی اور ان کی برائیاں ان سے دور کر دے¹⁰۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ اللہ کے نزدیک یہ بڑی کامیابی ہے۔۔۔۔۔۔۔۔ اور ان منافق مردوں اور عورتوں کو سزا دے جو اللہ کے متعلق برے گمان رکھتے ہیں¹¹۔برائی کے پھیر میں وہ خود ہی آ گۓ¹²، اللہ کا غضب ان پر ہوا اور اس نے ان پر لعبت کی اور ان کے لیے جہنم مہیا کر دی جو بہت ہی برا ٹھکانا ہے۔ زمین اور آسمانوں کے لشکر اللہ ہی کے قبضہ قدرت میں ہیں اور وہ زبردست اور حکیم ہے¹³۔ 
اے نبیؐ، ہم نے تم کو شہادت دینے والا¹⁴، بشارت دینے والا اور خبر دار کر دینے والا¹⁵ بنا کر بھیجا ہے تاکہ اے لوگو، تم اللہ اور اس کے رسول پر ایمان لاؤ اور اس کا ساتھ دو، اس کی تعظیم و توقیر کرو اور صبح و شام اس کی تسبیح کرتے رہو¹⁶۔ 
اے نبیؐ،جو لوگ تم سے بیعت کر رہے تھے ¹⁷ وہ در اصل اللہ سے بیعت کر رہے تھے۔ ان کے ہاتھ پر اللہ کا ہاتھ تھا¹⁸۔ اب جو اس عہد کو توڑے گا اس کی عہد شکنی کا وبال اس کی اپنی ہی ذات پر ہوگا، اور جو اس عہد کو وفا کرے گا جو اس نے اللہ سے کیا ہے ¹⁹، اللہ عنقریب اس کو بڑا اجر عطا فرماۓ گا۔ع 

Here is the English translation (Surah Al-Fath, verses 1–10):
In the name of Allah, the Most Gracious, the Most Merciful.
O Prophet, indeed We have granted you a clear victory, that Allah may forgive you your past and future shortcomings, complete His favor upon you, guide you to a straight path, and grant you a mighty help. It is He who sent down tranquility into the hearts of the believers, so that they might add faith upon their faith. To Allah belong the forces of the heavens and the earth, and Allah is All-Knowing, All-Wise.
[He did this] so that He may admit the believing men and believing women into gardens beneath which rivers flow, to abide therein forever, and remove their sins from them — that, in the sight of Allah, is a great attainment — and that He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women, who entertain evil assumptions about Allah. Upon them is a cycle of evil [which will befall them]; Allah is angry with them, has cursed them, and has prepared for them Hell — an evil destination indeed. To Allah belong the forces of the heavens and the earth, and Allah is Exalted in Might, All-Wise.
O Prophet, indeed We have sent you as a witness, a bearer of good tidings, and a warner, so that you [people] may believe in Allah and His Messenger, support him, honor him, and glorify Allah morning and evening.
O Prophet, indeed those who pledge allegiance to you are actually pledging allegiance to Allah; the hand of Allah is over their hands. So whoever breaks his pledge only breaks it to the detriment of his own soul, and whoever fulfills that which he has covenanted with Allah, He will grant him a great reward.

سَیَقُوۡلُ لَکَ الۡمُخَلَّفُوۡنَ مِنَ الۡاَعۡرَابِ شَغَلَتۡنَاۤ اَمۡوَالُنَا وَ اَہۡلُوۡنَا فَاسۡتَغۡفِرۡ لَنَا ۚ یَقُوۡلُوۡنَ بِاَلۡسِنَتِہِمۡ مَّا لَیۡسَ فِیۡ قُلُوۡبِہِمۡ ؕ قُلۡ فَمَنۡ یَّمۡلِکُ لَکُمۡ مِّنَ اللّٰہِ شَیۡئًا اِنۡ اَرَادَ بِکُمۡ ضَرًّا اَوۡ اَرَادَ بِکُمۡ نَفۡعًا ؕ بَلۡ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا ﴿۱۱﴾ بَلۡ ظَنَنۡتُمۡ اَنۡ لَّنۡ یَّنۡقَلِبَ الرَّسُوۡلُ وَ الۡمُؤۡمِنُوۡنَ اِلٰۤی اَہۡلِیۡہِمۡ اَبَدًا وَّ زُیِّنَ ذٰلِکَ فِیۡ قُلُوۡبِکُمۡ وَ ظَنَنۡتُمۡ ظَنَّ السَّوۡءِ ۚۖ وَ کُنۡتُمۡ قَوۡمًۢا بُوۡرًا ﴿۱۲﴾ وَ مَنۡ لَّمۡ یُؤۡمِنۡۢ بِاللّٰہِ وَ رَسُوۡلِہٖ فَاِنَّاۤ اَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ سَعِیۡرًا ﴿۱۳﴾ وَ لِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ یَغۡفِرُ لِمَنۡ یَّشَآءُ وَ یُعَذِّبُ مَنۡ یَّشَآءُ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۱۴﴾ سَیَقُوۡلُ الۡمُخَلَّفُوۡنَ اِذَا انۡطَلَقۡتُمۡ اِلٰی مَغَانِمَ لِتَاۡخُذُوۡہَا ذَرُوۡنَا نَتَّبِعۡکُمۡ ۚ یُرِیۡدُوۡنَ اَنۡ یُّبَدِّلُوۡا کَلٰمَ اللّٰہِ ؕ قُلۡ لَّنۡ تَتَّبِعُوۡنَا کَذٰلِکُمۡ قَالَ اللّٰہُ مِنۡ قَبۡلُ ۚ فَسَیَقُوۡلُوۡنَ بَلۡ تَحۡسُدُوۡنَنَا ؕ بَلۡ کَانُوۡا لَا یَفۡقَہُوۡنَ اِلَّا قَلِیۡلًا ﴿۱۵﴾ قُلۡ لِّلۡمُخَلَّفِیۡنَ مِنَ الۡاَعۡرَابِ سَتُدۡعَوۡنَ اِلٰی قَوۡمٍ اُولِیۡ بَاۡسٍ شَدِیۡدٍ تُقَاتِلُوۡنَہُمۡ اَوۡ یُسۡلِمُوۡنَ ۚ فَاِنۡ تُطِیۡعُوۡا یُؤۡتِکُمُ اللّٰہُ اَجۡرًا حَسَنًا ۚ وَ اِنۡ تَتَوَلَّوۡا کَمَا تَوَلَّیۡتُمۡ مِّنۡ قَبۡلُ یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا ﴿۱۶﴾ لَیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّ لَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّ لَا عَلَی الۡمَرِیۡضِ حَرَجٌ ؕ وَ مَنۡ یُّطِعِ اللّٰہَ وَ رَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۚ وَ مَنۡ یَّتَوَلَّ یُعَذِّبۡہُ عَذَابًا اَلِیۡمًا ﴿٪۱۷﴾

اے نبیؐ، بدوی عربوں²⁰ میں سے جو لوگ پیچھے جھوڑ دیے گۓ تھے اب وہ آ کر ضرور تم سے کہیں گے کہ ’’ ہمیں اپنے اموال اور بال بچوں کی فکر نے مشغول کر رکھا تھا، آپ ہمارے لیے مغفرت کی دعا فرمائیں‘‘۔ یہ لوگ اپنی زبانوں سے وہ باتیں کہتے ہیں جو ان کے دلوں میں نہیں ہوتیں²¹۔ ان سے کہنا ’’اچھا، یہی بات ہے تو کون تمہارے معاملہ میں اللہ کے فیصلے کو روک دینے کا کچھ بھی اختیار رکھتا ہے اگر وہ تمہیں کوئی نقصان پہنچانا چاہے یا نفع بخشنا چاہے؟ تمہارے اعمال سے تو اللہ ہی باخبر ہے²²۔ (مگر اصل بات وہ نہیں ہے جو تم کہہ رہے ہو) بلکہ تم نے یوں سمجھا کہ رسول اور مومنین اپنے گھر والوں میں ہر گز پلٹ کر نہ آ سکیں گے اور یہ خیال تمہارے دلوں کو بہت بھلا لگا ²³ اور تم نے بہت برے گمان کیسے اور تم سخت بد باطن²⁴ لوگ ہو‘‘۔ 
اللہ اور اس کے رسول پر جو لوگ ایمان نہ رکھتے ہوں ایسے کافروں کے لیے ہم نے بھڑکتے ہوئی آگ مہیا کر رکھی ہے²⁵۔ آسمانوں اور زمین کی بادشاہی کا مالک اللہ ہی ہے۔ جسے چاہے معاف کرے اور جسے چاہے سزا دے ، اور وہ غفور و رحیم ہے²⁶۔ 
جب تم مال غنیمت حاصل کرنے کے لیے جانے لگو گے تو یہ پیچھے چھوڑے جانے والے لوگ تم سے ضرور کہیں گے کہ ہمیں بھی اپنے ساتھ چلنے دو²⁷۔ یہ چاہتے ہیں کہ اللہ کے فرمان کو بدل دیں²⁸۔ ان سے صاف کہہ دینا کہ ’’ تم ہر گز ہمارے ساتھ نہیں چل سکتے، اللہ پہلے ہی یہ فرما چکا ہے²⁹‘‘۔ یہ کہیں گے کہ ’’ نہیں ، بلکہ تم لوگ ہم سے حسد کر رہے ہو‘‘۔ (حالانکہ بات حسد کی نہیں ہے۔) بلکہ یہ لوگ صحیح بات کو کم ہی سمجھتے ہیں ۔ ان کے پیچھے چھوڑے جانے والے بدوی عربوں سے کہنا کہ ’’عنقریب تمہیں ایسے لوگوں سے لڑنے کے لیے بلایا جاۓ گا جو بڑے زور آور ہیں۔ تم کو ان سے جنگ کرنی ہوگی یا وہ مطیع ہو جائیں گے³⁰۔ اس وقت اگر تم نے حکم جہاد کی اطاعت کی تو اللہ تمہیں اچھا اجر دے گا، اور اگر تم پھر اسی طرح منہ موڑ گۓ جس طرح پہلے موڑ چکے ہو تو اللہ تم کو درد ناک سزا دے گا۔ اگر اندھا اور لنگڑا اور مریض جہاد کے لیے نہ آۓ تو کوئی حرج نہیں ³¹۔ جو کوئی اللہ اور اس کے رسول کی اطاعت کرے گا اللہ اسے ان جنتوں میں داخل کرے گا جن کے نیچے نہریں بہہ رہی ہوں گی، اور جو منہ پھیرے گا اسے وہ درد ناک عذاب دے گا‘‘۔ ع

Here is the English translation (Surah Al-Fath, verses 11–17):
O Prophet, those who were left behind among the bedouin Arabs will surely say to you, “Our properties and our families kept us occupied, so ask forgiveness for us.” They say with their tongues what is not in their hearts. Say, “Then who has any power at all to protect you from Allah if He intends for you harm or intends for you benefit? Rather, Allah is ever, of what you do, Aware. But you thought that the Messenger and the believers would never return to their families, and that was made pleasing in your hearts, and you assumed an assumption of evil, and you became a people ruined.”
And whoever has not believed in Allah and His Messenger — then indeed, We have prepared for the disbelievers a blazing Fire. And to Allah belongs the dominion of the heavens and the earth; He forgives whom He wills and punishes whom He wills, and Allah is ever Forgiving, Merciful.
Those who remained behind will say, when you set out toward the spoils of war to take them, “Let us follow you.” They wish to change the words of Allah. Say, “Never will you follow us; thus did Allah say before.” Then they will say, “Rather, you envy us.” But [in fact] they were not understanding except a little. Say to those left behind of the bedouins, “You will be called to [face] a people of great military might; you may fight them, or they will submit. So if you obey, Allah will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment.” There is not upon the blind any guilt, nor upon the lame any guilt, nor upon the ill any guilt [for remaining behind]. And whoever obeys Allah and His Messenger — He will admit him to gardens beneath which rivers flow; but whoever turns away — He will punish him with a painful punishment.

لَقَدۡ رَضِیَ اللّٰہُ عَنِ الۡمُؤۡمِنِیۡنَ اِذۡ یُبَایِعُوۡنَکَ تَحۡتَ الشَّجَرَۃِ فَعَلِمَ مَا فِیۡ قُلُوۡبِہِمۡ فَاَنۡزَلَ السَّکِیۡنَۃَ عَلَیۡہِمۡ وَ اَثَابَہُمۡ فَتۡحًا قَرِیۡبًا ﴿ۙ۱۸﴾ وَّ مَغَانِمَ کَثِیۡرَۃً یَّاۡخُذُوۡنَہَا ؕ وَ کَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا ﴿۱۹﴾ وَعَدَکُمُ اللّٰہُ مَغَانِمَ کَثِیۡرَۃً تَاۡخُذُوۡنَہَا فَعَجَّلَ لَکُمۡ ہٰذِہٖ وَ کَفَّ اَیۡدِیَ النَّاسِ عَنۡکُمۡ ۚ وَ لِتَکُوۡنَ اٰیَۃً لِّلۡمُؤۡمِنِیۡنَ وَ یَہۡدِیَکُمۡ صِرَاطًا مُّسۡتَقِیۡمًا ﴿ۙ۲۰﴾ وَّ اُخۡرٰی لَمۡ تَقۡدِرُوۡا عَلَیۡہَا قَدۡ اَحَاطَ اللّٰہُ بِہَا ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا ﴿۲۱﴾ وَ لَوۡ قٰتَلَکُمُ الَّذِیۡنَ کَفَرُوۡا لَوَلَّوُا الۡاَدۡبَارَ ثُمَّ لَا یَجِدُوۡنَ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿۲۲﴾ سُنَّۃَ اللّٰہِ الَّتِیۡ قَدۡ خَلَتۡ مِنۡ قَبۡلُ ۚۖ وَ لَنۡ تَجِدَ لِسُنَّۃِ اللّٰہِ تَبۡدِیۡلًا ﴿۲۳﴾ وَ ہُوَ الَّذِیۡ کَفَّ اَیۡدِیَہُمۡ عَنۡکُمۡ وَ اَیۡدِیَکُمۡ عَنۡہُمۡ بِبَطۡنِ مَکَّۃَ مِنۡۢ بَعۡدِ اَنۡ اَظۡفَرَکُمۡ عَلَیۡہِمۡ ؕ وَ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا ﴿۲۴﴾ ہُمُ الَّذِیۡنَ کَفَرُوۡا وَ صَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَ الۡہَدۡیَ مَعۡکُوۡفًا اَنۡ یَّبۡلُغَ مَحِلَّہٗ ؕ وَ لَوۡ لَا رِجَالٌ مُّؤۡمِنُوۡنَ وَ نِسَآءٌ مُّؤۡمِنٰتٌ لَّمۡ تَعۡلَمُوۡہُمۡ اَنۡ تَطَـُٔوۡہُمۡ فَتُصِیۡبَکُمۡ مِّنۡہُمۡ مَّعَرَّۃٌۢ بِغَیۡرِ عِلۡمٍ ۚ لِیُدۡخِلَ اللّٰہُ فِیۡ رَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ لَوۡ تَزَیَّلُوۡا لَعَذَّبۡنَا الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابًا اَلِیۡمًا ﴿۲۵﴾ اِذۡ جَعَلَ الَّذِیۡنَ کَفَرُوۡا فِیۡ قُلُوۡبِہِمُ الۡحَمِیَّۃَ حَمِیَّۃَ الۡجَاہِلِیَّۃِ فَاَنۡزَلَ اللّٰہُ سَکِیۡنَتَہٗ عَلٰی رَسُوۡلِہٖ وَ عَلَی الۡمُؤۡمِنِیۡنَ وَ اَلۡزَمَہُمۡ کَلِمَۃَ التَّقۡوٰی وَ کَانُوۡۤا اَحَقَّ بِہَا وَ اَہۡلَہَا ؕ وَ کَانَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿٪۲۶﴾

اللہ مومنوں سےخوش ہو گیا جب وہ درخت کے نیچے تم سے بیعت کر رہے تھے³²۔ ان کے دلوں کا حال اس کو معلوم تھا، اس لیے اس نے ان پر سکینت نازل فرمائی³³، ان کو انعام میں قریبی فتح بخشی، اور بہت سامال غنیمت انہیں عطا کر دیا جسے وہ (عنقریب) حاصل کریں گے³⁴۔ اللہ زبردست اور حکیم ہے۔ اللہ تم سے بکثرت اموال غنیمت کا وعدہ کرتا ہے جنہیں تم حاصل کرو گے³⁵۔ فوری طور پر تو یہ فتح اس نے تمہیں عطا کر دی³⁶ اور لوگوں کے ہاتھ تمہارے خلاف اٹھنے سے روک دیے³⁷، تا کہ یہ مومنوں کے لیے ایک نشانی بن جاۓ³⁸ اور اللہ سیدھے راستے کی طرف تمہیں ہدایت بخشے³⁹۔ اس کے علاوہ دوسرے اور غنیمتوں کا بھی وہ تم سے وعدہ کرتا ہے جن پر تم ابھی تک قادر نہیں ہوۓ ہو اور اللہ نے ان کو گھیر رکھا ہے⁴⁰، اللہ ہر چیز پر قادر ہے۔ 
یہ کافر لوگ اگر اس وقت تم سے لڑ گۓ ہوتے تو یقیناً پھیر جاتے اور کوئی حامی و مدد گار نہ پاتے⁴¹۔ یہ اللہ کی سنت ہے جو پہلے سے چلی آ رہی ہے⁴² اور تم اللہ کی سنت میں کوئی تبدیلی نہ پاؤ گے ۔ وہی ہے جس نے مکہ کی وادی میں ان کے ہاتھ تم سے اور تمہارے ہاتھ ان سے روک دیے، حالانکہ وہ ان پر تمہیں غلبہ عطا کر چکا تھا اور جو کچھ تم کر رہے تھے اللہ اسے دیکھ رہا تھا۔ وہی لوگ تو ہیں جنہوں نے کفر کیا اور تم کو مسجد حرام سے روکا اور ہدی کے اونٹوں کو ان کی قربانی کی جگہ نہ پہنچنے دیا⁴³۔ اگر (مکہ میں ) ایسے مومن مرد و عورت موجود نہ ہوتے جنہیں تم نہیں جانتے،اور یہ خطرہ نہ ہوتا کہ نادانستگی میں تم انہیں پامال کر دو گے اور اس سے تم پر حرف آۓ گا(تو جنگ نہ روکی جاتی۔ روکی وہ اس لیے گئی) تاکہ اللہ اپنی رحمت میں جس کو چاہے داخل کر لے ۔ وہ مومن الگ ہو گۓ ہوتے تو (اہل مکہ میں سے) جو کافر تھے ان کو ہم ضرور سخت سزا دیتے ⁴⁴۔ (یہی وجہ ہے کہ ) جب ان کافروں نے اپنے دلوں میں جاہلانہ حمیت بٹھا لی⁴⁵ تو اللہ نے اپنے رسول اور مومنوں پر سکینت نازل فرمائی⁴⁶ اور مومنوں کو تقویٰ کی بات کا پابند رکھا کہ وہی اس کے زیادہ حق دار اور اس کے اہل تھے۔ اللہ ہر چیز کا علم رکھتا ہے۔ع 

Here is the English translation (Surah Al-Fath, verses 18–26):
Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent victory, and much war booty which they will take. And Allah is ever Exalted in Might and Wise. Allah has promised you much booty that you will take, and He has hastened for you this [victory] and withheld the hands of people from you — that it may be a sign for the believers, and that He may guide you to a straight path. And [He promises] other [victories and booty] that you were not yet able to attain, which Allah has already encompassed; and Allah is ever, over all things, competent.
And if those who disbelieved had fought you, they would certainly have turned their backs [in flight], then they would not find a protector or a helper. [This is] the established way of Allah which has occurred before, and you will never find in the way of Allah any change. And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them, and ever is Allah of what you do, Seeing. They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering [of sacrifice] was prevented from reaching its place of slaughter. And if not for believing men and believing women whom you did not know — that you may trample them and there would befall you because of them dishonor without your knowledge — [Allah would have allowed you to overcome them] that Allah might admit into His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment. [And this is] when those who disbelieved had put into their hearts chauvinism — the chauvinism of the time of ignorance — but Allah sent down His tranquility upon His Messenger and upon the believers, and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And Allah is ever, of all things, Knowing.

لَقَدۡ صَدَقَ اللّٰہُ رَسُوۡلَہُ الرُّءۡیَا بِالۡحَقِّ ۚ لَتَدۡخُلُنَّ الۡمَسۡجِدَ الۡحَرَامَ اِنۡ شَآءَ اللّٰہُ اٰمِنِیۡنَ ۙ مُحَلِّقِیۡنَ رُءُوۡسَکُمۡ وَ مُقَصِّرِیۡنَ ۙ لَا تَخَافُوۡنَ ؕ فَعَلِمَ مَا لَمۡ تَعۡلَمُوۡا فَجَعَلَ مِنۡ دُوۡنِ ذٰلِکَ فَتۡحًا قَرِیۡبًا ﴿۲۷﴾ ہُوَ الَّذِیۡۤ اَرۡسَلَ رَسُوۡلَہٗ بِالۡہُدٰۦ وَ دِیۡنِ الۡحَقِّ لِیُظۡہِرَہٗ عَلَی الدِّیۡنِ کُلِّہٖ ؕ وَ کَفٰی بِاللّٰہِ شَہِیۡدًا ﴿ؕ۲۸﴾ مُحَمَّدٌ رَّسُوۡلُ اللّٰہِ ؕ وَ الَّذِیۡنَ مَعَہٗۤ اَشِدَّآءُ عَلَی الۡکُفَّارِ رُحَمَآءُ بَیۡنَہُمۡ تَرٰىہُمۡ رُکَّعًا سُجَّدًا یَّبۡتَغُوۡنَ فَضۡلًا مِّنَ اللّٰہِ وَ رِضۡوَانًا ۫ سِیۡمَاہُمۡ فِیۡ وُجُوۡہِہِمۡ مِّنۡ اَثَرِ السُّجُوۡدِ ؕ ذٰلِکَ مَثَلُہُمۡ فِی التَّوۡرٰىۃِ ۚۖۛ وَ مَثَلُہُمۡ فِی الۡاِنۡجِیۡلِ ۚ۟ۛ کَزَرۡعٍ اَخۡرَجَ شَطۡـَٔہٗ فَاٰزَرَہٗ فَاسۡتَغۡلَظَ فَاسۡتَوٰی عَلٰی سُوۡقِہٖ یُعۡجِبُ الزُّرَّاعَ لِیَغِیۡظَ بِہِمُ الۡکُفَّارَ ؕ وَعَدَ اللّٰہُ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ مِنۡہُمۡ مَّغۡفِرَۃً وَّ اَجۡرًا عَظِیۡمًا ﴿٪۲۹﴾

فی الواقع اللہ نے اپنے رسول کو سچا خواب دکھا یا تھا جو ٹھیک ٹھیک حق کے ⁴⁷مطابق تھا۔  ⁴⁸ان شاء اللہ تم ضرور مسجد حرام میں پورے امن کے ساتھ داخل ہو گے⁴⁹ ، اپنے سر منڈواؤ گے اور بال ترشواؤ گے⁵⁰، اور تمہیں کوئی خوف نہ ہو گا۔ وہ اس بات کو جانتا تھا جسے تم نہ جانتے تھے اس لیے وہ خواب پورا ہونے سے پہلے اس نے یہ قریبی فتح تم کو عطا فرما دی۔ 
وہ اللہ ہی ہے جس نے اپنے رسول کو ہدایت اور دین حق کے ساتھ بھیجا ہے تاکہ اس کو پوری جنس دین پر غالب کر دے اور اس حقیقت پر اللہ کی گواہی کافی ہے⁵¹۔ محمدؐ اللہ کے رسول ہیں، اور جو لوگ ان کے ساتھ ہیں وہ کفار پر سخت ⁵² اور آپس میں رحیم ہیں ⁵³۔ تم جب دیکھو گے انہیں رکوع و سجود ، اور اللہ کے فضل اور اس کی خوشنودی کی طلب میں مشغول پاؤ گے ۔ سجود کے اثرات ان کے چہروں پر موجود ہیں جن سے وہ الگ پہچانے جاتے ہیں ⁵⁴۔ یہ ہے ان کی صفت توراۃ میں ⁵⁵۔ اور انجیل میں ان کی مثال یوں دی گئی ⁵⁶ ہے کہ گویا ایک کھیتی ہے جس نے پہلے کونپل نکالی ، پھر اس کو تقویت دی، پھر وہ گدرائی ،پھر اپنے تنے پر کھڑی ہو گئی۔ کاشت کرنے والوں کو وہ خوش کرتی ہے تاکہ کفار ان کے پھلنے پھولنے پر جلیں ۔ اس گروہ کے لوگ جو ایمان لاۓ ہیں اور جنہوں نیک عمل کیے ہیں اللہ نے ان سے مغفرت اور بڑے اجر کا وعدہ فرمایا⁵⁷ہے ۔ ع

Here is the English translation (Surah Al-Fath, verses 27–29, completing the surah):
Indeed, Allah had shown His Messenger the vision in truth — you will surely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and hair shortened, not fearing [anyone]. He knew what you did not know, and He has arranged before that a nearby victory.
It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, and sufficient is Allah as Witness. Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them, so they grow thick and stand firm on their stalks, delighting the sowers — that He may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.​​​​​​​​​​​​​​​​

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

The name is derived from the phrase in verse 4, inna alladhīna yunādūnaka min warā’i al-ḥujurāt (“those who call out to you from behind the private chambers”). It means: the surah in which the word al-Ḥujurāt (the private chambers/apartments) occurs.
Period of Revelation:
Both the traditions (riwayat) and the contents of the surah confirm that it is a collection of commands and instructions revealed on different occasions, which have been brought together on account of their thematic relevance. The traditions further indicate that most of these commands were revealed in the final period of the Prophet’s life in Madinah. For example, regarding verse 4, the commentators state that it was revealed concerning the Banu Tamim, whose delegation came and began calling out to the Prophet (peace be upon him) from outside the apartments of the Mothers of the Believers — and all the books of biography (Sirah) place the arrival of this delegation in 9 AH. Similarly, numerous hadith traditions indicate that verse 6 was revealed concerning Walid ibn ’Uqbah, whom the Messenger of Allah (peace be upon him) had sent to collect zakat from the Banu al-Mustaliq — and it is known that Walid ibn ’Uqbah embraced Islam at the time of the Conquest of Makkah.
Subject Matter and Themes:
The theme of this surah is to teach Muslims the manners befitting people of faith. In the first five verses, they are taught the etiquette they must observe in their conduct toward Allah and His Messenger. They are then instructed that it is not proper to believe every report and act upon it without verification. If information is received against any person, group, or nation, one should carefully consider whether the source of the information is reliable. If it is not reliable, one should investigate whether the report is true before acting upon it. Next, it is explained how other Muslims should act if two groups of Muslims come to fight one another. Muslims are then admonished to avoid those vices that create corruption in collective life and damage mutual relations — mocking one another, taunting one another, giving each other bad names, harboring ill suspicions, prying into others’ affairs, and backbiting. These are acts that are sinful in themselves and also breed corruption in society; Allah has named them individually and declared them forbidden. After this, a blow is struck against tribal and racial prejudices, which are a source of widespread corruption in the world. Pride and arrogance of nations, tribes, and families over their lineage, looking down on others as inferior, and belittling others in order to establish one’s own superiority — these are among the major causes that have filled the world with injustice. Allah has cut off the root of this evil with a brief verse, declaring that all human beings originate from a single source, and that their division into nations and tribes is meant for mutual recognition, not for boasting; and that there is no legitimate basis for the superiority of one human being over another except moral excellence. Finally, people are told that the real thing is not a verbal claim of faith but sincerely believing in Allah and His Messenger from the heart, living in practical obedience, and devoting one’s life and wealth wholeheartedly in the way of Allah. True believers are only those who adopt this way of life. As for those who merely profess Islam with their tongues without inner conviction, and then behave as though they have done a favor by accepting Islam — they may be counted among Muslims in worldly terms, and society may treat them accordingly, but in the sight of Allah they cannot be regarded as true believers.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُقَدِّمُوۡا بَیۡنَ یَدَیِ اللّٰہِ وَ رَسُوۡلِہٖ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ ﴿۱﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَرۡفَعُوۡۤا اَصۡوَاتَکُمۡ فَوۡقَ صَوۡتِ النَّبِیِّ وَ لَا تَجۡہَرُوۡا لَہٗ بِالۡقَوۡلِ کَجَہۡرِ بَعۡضِکُمۡ لِبَعۡضٍ اَنۡ تَحۡبَطَ اَعۡمَالُکُمۡ وَ اَنۡتُمۡ لَا تَشۡعُرُوۡنَ ﴿۲﴾ اِنَّ الَّذِیۡنَ یَغُضُّوۡنَ اَصۡوَاتَہُمۡ عِنۡدَ رَسُوۡلِ اللّٰہِ اُولٰٓئِکَ الَّذِیۡنَ امۡتَحَنَ اللّٰہُ قُلُوۡبَہُمۡ لِلتَّقۡوٰی ؕ لَہُمۡ مَّغۡفِرَۃٌ وَّ اَجۡرٌ عَظِیۡمٌ ﴿۳﴾ اِنَّ الَّذِیۡنَ یُنَادُوۡنَکَ مِنۡ وَّرَآءِ الۡحُجُرٰتِ اَکۡثَرُہُمۡ لَا یَعۡقِلُوۡنَ ﴿۴﴾ وَ لَوۡ اَنَّہُمۡ صَبَرُوۡا حَتّٰی تَخۡرُجَ اِلَیۡہِمۡ لَکَانَ خَیۡرًا لَّہُمۡ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ ﴿۵﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ جَآءَکُمۡ فَاسِقٌۢ بِنَبَاٍ فَتَبَیَّنُوۡۤا اَنۡ تُصِیۡبُوۡا قَوۡمًۢا بِجَہَالَۃٍ فَتُصۡبِحُوۡا عَلٰی مَا فَعَلۡتُمۡ نٰدِمِیۡنَ ﴿۶﴾ وَ اعۡلَمُوۡۤا اَنَّ فِیۡکُمۡ رَسُوۡلَ اللّٰہِ ؕ لَوۡ یُطِیۡعُکُمۡ فِیۡ کَثِیۡرٍ مِّنَ الۡاَمۡرِ لَعَنِتُّمۡ وَ لٰکِنَّ اللّٰہَ حَبَّبَ اِلَیۡکُمُ الۡاِیۡمَانَ وَ زَیَّنَہٗ فِیۡ قُلُوۡبِکُمۡ وَ کَرَّہَ اِلَیۡکُمُ الۡکُفۡرَ وَ الۡفُسُوۡقَ وَ الۡعِصۡیَانَ ؕ اُولٰٓئِکَ ہُمُ الرّٰشِدُوۡنَ ۙ﴿۷﴾ فَضۡلًا مِّنَ اللّٰہِ وَ نِعۡمَۃً ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۸﴾ وَ اِنۡ طَآئِفَتٰنِ مِنَ الۡمُؤۡمِنِیۡنَ اقۡتَتَلُوۡا فَاَصۡلِحُوۡا بَیۡنَہُمَا ۚ فَاِنۡۢ بَغَتۡ اِحۡدٰىہُمَا عَلَی الۡاُخۡرٰی فَقَاتِلُوا الَّتِیۡ تَبۡغِیۡ حَتّٰی تَفِیۡٓءَ اِلٰۤی اَمۡرِ اللّٰہِ ۚ فَاِنۡ فَآءَتۡ فَاَصۡلِحُوۡا بَیۡنَہُمَا بِالۡعَدۡلِ وَ اَقۡسِطُوۡا ؕ اِنَّ اللّٰہَ یُحِبُّ الۡمُقۡسِطِیۡنَ ﴿۹﴾ اِنَّمَا الۡمُؤۡمِنُوۡنَ اِخۡوَۃٌ فَاَصۡلِحُوۡا بَیۡنَ اَخَوَیۡکُمۡ وَ اتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿٪۱۰﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

اے لوگو جو ایمان لاۓ ہو، اللہ اور اس کے رسول کے آگے پیش قدمی نہ کرو¹ اور اللہ سے ڈرو، اللہ سب کچھ سننے اور جاننے والا ہے ²۔ 
اے لوگو جو ایمان لاۓ ہو، اپنی آواز نبی کی آواز سے بلند نہ کرو، اور نہ نبیؐ کے ساتھ اونچی آواز سے بات کیا کرو جس طرح تم آپس میں ایک دوسرے سے کرتے ہو³، کہیں ایسا نہ ہو کہ تمہارا کیا کرایا سب غارت ہو جاۓ اور تمہیں خبر بھی نہ ہو⁴۔ جو لوگ رسول خدا کے حضور بت کرتے ہوۓ اپنی آواز پست رکھتے ہیں وہ در حقیقت وہی لوگ ہیں جن کے دلوں کو اللہ نے تقویٰ کے لیے جانچ لیا ہے ⁵، ان کے لیے مغفرت ہے اور اجر عظیم۔ 
اے نبی، جو لوگ تمہیں حجروں کے باہر سے پکارتے ہیں ان میں سے اکثر بے عقل ہیں۔ اگر وہ تمہارے برآمد ہونے تک صبر کرتے تو نہیں کے لیے بہتر تھا⁶، اللہ در گزر کرنے والا اور رحیم ہے ⁷۔ 
اے لوگو جو ایمان لاۓ ہو، اگر کوئی فاسق تمہارے پاس کوئی خبر لے کر آۓ تو تحقیق کر لیا کرو، کہیں ایسا نہ ہو کہ تم کسی گروہ کو نا دانستہ نقصان پہنچا بیٹھو اور پھر اپنے کیے پر پشیمان ہو⁸۔ خوب جان رکھو کہ تمہارے درمیان اللہ کا رسول موجود ہے۔ اگر وہ بہت سے معاملات میں تمہاری بات مان لیا کرے تو تم خود ہی مشکلات میں مبتلا ہو جاؤ⁹۔ مگر اللہ نے تم کو ایمان کی محبت دی اور اس کے تمہارے لیے دل پسند بنا دیا، اور کفر و فسق اور نافرمانی سے تم کو متنفر کر دیا۔ ایسے ہی لوگ اللہ کے فضل و احسان سے راست رو ہیں¹⁰ اور اللہ علیم و حکیم ہے ¹¹۔ 
اور اگر اہل ایمان میں سے دو گروہ آپس میں لڑ جائیں¹² تو ان کے درمیان صلح کراؤ¹³۔ پھر اگر ان میں سے ایک گروہ دوسرے گروہ سے زیادتی کرے تو زیادتی کرنے والے سے لڑو¹⁴ یہاں تک کہ وہ اللہ کے حکم کی طرف پلٹ آۓ ¹⁵۔ پھر اگر وہ پلٹ آۓ تو ان کے درمیان عدل کے ساتھ صلح کرا دو ¹⁶۔ اور انصاف کرو کہ اللہ انصاف کرنے والوں کو پسند کرتا ہے ¹⁷۔ مومن تو ایک دوسرے کے بھائی ہیں، لہٰذا اپنے بھائیوں کے درمیان تعلقات کو درست کرو ¹⁸ اور اللہ سے ڈرو، امید ہے کہ تم پر رحم کیا جاۓ گا۔ع

Here is the English translation of this passage (Surah Al-Hujurat, verses 1–10):
O you who have believed, do not put yourselves forward before Allah and His Messenger, and fear Allah. Indeed, Allah is All-Hearing, All-Knowing.
O you who have believed, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you speak loudly to one another, lest your deeds become worthless without your even realizing it. Indeed, those who lower their voices in the presence of the Messenger of Allah are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and a great reward.
O Prophet, most of those who call out to you from behind the private chambers lack understanding. Had they been patient until you came out to them, it would have been better for them. Allah is Forgiving, Merciful.
O you who have believed, if a wicked person brings you a report, investigate, lest you harm a people out of ignorance and then become regretful for what you have done. And know that among you is the Messenger of Allah. If he were to obey you in many matters, you would surely fall into hardship. But Allah has endeared faith to you and made it pleasing in your hearts, and has made disbelief, wickedness, and disobedience hateful to you. Such are those who are rightly guided — by the grace and favor of Allah. And Allah is All-Knowing, All-Wise.
And if two factions among the believers fight, then make peace between them. But if one of them transgresses against the other, then fight the transgressing party until it returns to the command of Allah. If it returns, then make peace between them with justice, and act fairly — indeed, Allah loves those who act justly. The believers are but brothers, so make peace between your brothers, and fear Allah, that you may receive mercy.

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا یَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ عَسٰۤی اَنۡ یَّکُوۡنُوۡا خَیۡرًا مِّنۡہُمۡ وَ لَا نِسَآءٌ مِّنۡ نِّسَآءٍ عَسٰۤی اَنۡ یَّکُنَّ خَیۡرًا مِّنۡہُنَّ ۚ وَ لَا تَلۡمِزُوۡۤا اَنۡفُسَکُمۡ وَ لَا تَنَابَزُوۡا بِالۡاَلۡقَابِ ؕ بِئۡسَ الِاسۡمُ الۡفُسُوۡقُ بَعۡدَ الۡاِیۡمَانِ ۚ وَ مَنۡ لَّمۡ یَتُبۡ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ ﴿۱۱﴾ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اجۡتَنِبُوۡا کَثِیۡرًا مِّنَ الظَّنِّ ۫ اِنَّ بَعۡضَ الظَّنِّ اِثۡمٌ وَّ لَا تَجَسَّسُوۡا وَ لَا یَغۡتَبۡ بَّعۡضُکُمۡ بَعۡضًا ؕ اَیُحِبُّ اَحَدُکُمۡ اَنۡ یَّاۡکُلَ لَحۡمَ اَخِیۡہِ مَیۡتًا فَکَرِہۡتُمُوۡہُ ؕ وَ اتَّقُوا اللّٰہَ ؕ اِنَّ اللّٰہَ تَوَّابٌ رَّحِیۡمٌ ﴿۱۲﴾ یٰۤاَیُّہَا النَّاسُ اِنَّا خَلَقۡنٰکُمۡ مِّنۡ ذَکَرٍ وَّ اُنۡثٰی وَ جَعَلۡنٰکُمۡ شُعُوۡبًا وَّ قَبَآئِلَ لِتَعَارَفُوۡا ؕ اِنَّ اَکۡرَمَکُمۡ عِنۡدَ اللّٰہِ اَتۡقٰکُمۡ ؕ اِنَّ اللّٰہَ عَلِیۡمٌ خَبِیۡرٌ ﴿۱۳﴾ قَالَتِ الۡاَعۡرَابُ اٰمَنَّا ؕ قُلۡ لَّمۡ تُؤۡمِنُوۡا وَ لٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَ لَمَّا یَدۡخُلِ الۡاِیۡمَانُ فِیۡ قُلُوۡبِکُمۡ ؕ وَ اِنۡ تُطِیۡعُوا اللّٰہَ وَ رَسُوۡلَہٗ لَا یَلِتۡکُمۡ مِّنۡ اَعۡمَالِکُمۡ شَیۡئًا ؕ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۱۴﴾ اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَ رَسُوۡلِہٖ ثُمَّ لَمۡ یَرۡتَابُوۡا وَ جٰہَدُوۡا بِاَمۡوَالِہِمۡ وَ اَنۡفُسِہِمۡ فِیۡ سَبِیۡلِ اللّٰہِ ؕ اُولٰٓئِکَ ہُمُ الصّٰدِقُوۡنَ ﴿۱۵﴾ قُلۡ اَتُعَلِّمُوۡنَ اللّٰہَ بِدِیۡنِکُمۡ ؕ وَ اللّٰہُ یَعۡلَمُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ؕ وَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ ﴿۱۶﴾ یَمُنُّوۡنَ عَلَیۡکَ اَنۡ اَسۡلَمُوۡا ؕ قُلۡ لَّا تَمُنُّوۡا عَلَیَّ اِسۡلَامَکُمۡ ۚ بَلِ اللّٰہُ یَمُنُّ عَلَیۡکُمۡ اَنۡ ہَدٰىکُمۡ لِلۡاِیۡمَانِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۱۷﴾ اِنَّ اللّٰہَ یَعۡلَمُ غَیۡبَ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ اللّٰہُ بَصِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ ﴿٪۱۸﴾

¹⁹اے لوگو جو ایمان لاۓ ہو، نہ مرد دوسرے مردوں کا مذاق اڑائیں، ہو سکتا ہے کہ وہ ان سے بہتر ہوں، اور نہ عورتیں دوسری عورتوں کا مذاق اڑائیں، ہو سکتا ہے کہ وہ ان سے بہتر ہوں²⁰ آپس میں ایک دوسرے پر طعن نہ کرو²¹ اور نہ ایک دوسرے کو برے القاب سے یاد کرو²²۔ ایمان لانے کے بعد فسق میں نام پیدا کرنا بہت بری بات ہے ²³۔ جو لوگ اس روش سے باز نہ آئیں وہی ظالم ہیں۔ 
اے لوگو جو ایمان لاۓ ہو، بہت گمان کرنے سے پرہیز کرو کہ بعض گمان گناہ ہوتے ہیں ²⁴۔ تجسس نہ کرو ²⁵۔ اور تم میں سے کوئی کسی کی غیبت نہ کرے ²⁶۔ کیا تمہارے اندر کوئی ایسا ہے جو اپنے مرے ہوۓ بھائی کا گوشت کھانا پسند کرے گا ²⁷؟ تم خود اس سے گھن کھاتے ہو۔ اللہ سے ڈرو،اللہ بڑا توبہ قبول کرنے والا اور رحیم ہے۔ 
لوگو، ہم نے تم کو ایک مرد اور ایک عورت سے پیدا کیا اور پھر تمہاری قومیں اور برادریاں بنا دیں تاکہ تم ایک دوسرے کو پہچانو۔ در حقیقت اللہ کے نزدیک تم میں سب سے زیادہ والا وہ ہے جو تمہارے اندر سب سے زیادہ پرہیز گار ہے ²⁸۔ یقیناً اللہ سب کچھ جاننے والا اور باخبر ہے ²⁹۔ 
یہ بدوی کہتے ہیں کہ ’’ ہم ایمان لاۓ‘‘³⁰۔ ان سے کہو ایمان نہیں لاۓ، بلکہ یوں کہو کہ ’’ ہم مطیع ہو گۓ ‘‘ ³¹۔ ایمان ابھی تمہارے دلوں میں داخل نہیں ہوا ہے۔ اگر تم اللہ اور اس کے رسول کی فرماں برداری اختیار کر لو تو وہ تمہارے اعمال کے اجر میں کوئی کمی نہ کرے گا، یقیناً اللہ بڑا در گزر کرنے والا اور رحیم ہے۔ حقیقت میں تو مومن وہ ہیں جو اللہ اور اس کے رسول پر ایمان لاۓ پھر انہوں نے کوئی شک نہ کیا اور اپنی جانوں اور مالوں سے اللہ کی راہ میں جہاد کیا۔ وہی سچے لوگ ہیں۔ 
اے نبیؐ، ان (مدعیان ایمان ) سے کہو، کیا تم اللہ کو اپنے دین کی اطلاع دے رہے ہو؟ حالانکہ اللہ زمین اور آسمانوں کی ہر چیز کو جانتا ہے اور وہ ہر شے کا علم رکھتا ہے۔ یہ لوگ تم پر احسان جتاتے ہیں کہ انہوں نے اسلام قبول کرلیا۔ ان سے کہو اپنے اسلام اک احسان مجھ پر نہ رکھو، بلکہ اللہ تم پر اپنا احسان رکھتا ہے کہ اس نے تمہیں ایمان کی ہدایت دی اگر تم واقعی اپنے دعواۓ ایمان میں سچے ہو۔ اللہ زمین اور آسمانوں کی ہر پوشیدہ چیز کا علم رکھتا ہے اور جو کچھ تم کرتے ہو وہ سب اس کی نگاہ میں ہے۔ع

Here is the English translation of this passage (continuing Surah Al-Hujurat, verses 11–18):
O you who have believed, let not men mock other men; perhaps they may be better than them. Nor let women mock other women; perhaps they may be better than them. Do not taunt one another, nor call one another by offensive nicknames. Wretched is the name of wickedness after [one’s entrance into] faith. And whoever does not repent — it is they who are the wrongdoers.
O you who have believed, avoid much suspicion, for indeed some suspicion is sin. Do not spy on one another, nor let any of you backbite another. Would any of you like to eat the flesh of his dead brother? You would detest it. And fear Allah; indeed, Allah is Accepting of Repentance and Merciful.
O mankind, We have created you from a male and a female, and made you into nations and tribes so that you may know one another. Indeed, the most honored of you in the sight of Allah is the most righteous of you. Indeed, Allah is All-Knowing, All-Aware.
The bedouins say, “We have believed.” Say to them, “You have not [yet] believed; but say instead, ‘We have submitted,’ for faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not deprive you of anything of your deeds. Indeed, Allah is Forgiving, Merciful.” The believers are only those who have believed in Allah and His Messenger and then have not doubted, and who have striven with their wealth and their lives in the cause of Allah. It is they who are the truthful.
Say, “Are you informing Allah of your religion, while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?” They consider it a favor to you that they have accepted Islam. Say, “Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to faith, if you should be truthful [in your claim].” Indeed, Allah knows the unseen [aspects] of the heavens and the earth, and Allah is Seeing of what you do.​​​​​​​​​​​​​​​​

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

Period of Revelation:
No reliable narration tells us exactly when this surah was revealed, but reflection on its content suggests it belongs to the second Meccan period, which began in the third year of Prophethood and continued until the fifth year. We have already discussed the characteristics of this period in the introduction to Surah al-An’am. Based on those characteristics, it can be estimated that this surah was revealed in the fifth year, when the disbelievers’ opposition had grown quite intense, but persecution had not yet begun.
Subject and Themes:
Reliable narrations indicate that the Messenger of Allah (peace be upon him) would often recite this surah in the Eid prayers. A woman, Umm Hisham bint Harithah, who was a neighbor of the Prophet (peace be upon him), relates that she memorized Surah Qaf simply by hearing it repeatedly from his blessed tongue during Friday sermons. Another narration mentions that he would also recite it frequently in the Fajr prayer. This makes it clear that the Prophet (peace be upon him) regarded this as a highly significant surah, which is why he took care to convey its message repeatedly to as many people as possible.
The reason for this importance becomes easily apparent upon reading the surah carefully. The entire surah’s subject is the Hereafter. When the Messenger of Allah (peace be upon him) began his mission in Mecca, the thing that most astonished people was his claim that human beings would be raised again after death and held accountable for their deeds. People said this was utterly inconceivable — reason could not accept that such a thing was possible. How, they asked, could it be that once every particle of our bodies had scattered into the earth, these dispersed particles could, after thousands of years, be gathered together again to reconstitute this very body, bringing us back to life? In response to this, this discourse was revealed from Allah. In it, through very brief phrases, arguments are presented on one hand for the possibility and certainty of the Hereafter, and on the other hand people are warned that no matter how much they wonder at it, consider it unreasonable, or deny it, this cannot change the reality. The reality — the absolute, unshakeable reality — is that Allah knows exactly where every single particle of your body that scatters into the earth has gone and in what state and place it exists. A single command from Allah suffices for all these scattered particles to be gathered again and for you to be recreated just as you were made the first time. Likewise, your assumption that you have been left here purposeless, with no accountability to anyone, is nothing but a delusion. The actual truth is that Allah Himself is directly aware of your every word and deed, even the thoughts that pass through your heart, and His angels too are keeping a recorded account of every movement and stillness of each one of you. When the time comes, at a single call you will spring forth exactly as sprouts of vegetation burst from the earth the moment rain falls upon it. At that time, the veil of heedlessness that now covers your reason will be lifted from before you, and you will see with your own eyes everything that you deny today. Then you will realize that you were not irresponsible in the world, but rather accountable and answerable. Reward and punishment, torment and recompense, Paradise and Hell — which you regard today as fanciful tales — will at that time be realities you witness directly. For your stubborn hostility to the truth, you will be cast into that very Hell which you today consider beyond reason, while those who feared the Most Merciful God and turned back to the straight path will, before your very eyes, enter that very Paradise at whose mention you are astonished today.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

قٓ ۟ۚ وَ الۡقُرۡاٰنِ الۡمَجِیۡدِ ۚ﴿۱﴾ بَلۡ عَجِبُوۡۤا اَنۡ جَآءَہُمۡ مُّنۡذِرٌ مِّنۡہُمۡ فَقَالَ الۡکٰفِرُوۡنَ ہٰذَا شَیۡءٌ عَجِیۡبٌ ۚ﴿۲﴾ ءَاِذَا مِتۡنَا وَ کُنَّا تُرَابًا ۚ ذٰلِکَ رَجۡعٌۢ بَعِیۡدٌ ﴿۳﴾ قَدۡ عَلِمۡنَا مَا تَنۡقُصُ الۡاَرۡضُ مِنۡہُمۡ ۚ وَ عِنۡدَنَا کِتٰبٌ حَفِیۡظٌ ﴿۴﴾ بَلۡ کَذَّبُوۡا بِالۡحَقِّ لَمَّا جَآءَہُمۡ فَہُمۡ فِیۡۤ اَمۡرٍ مَّرِیۡجٍ ﴿۵﴾ اَفَلَمۡ یَنۡظُرُوۡۤا اِلَی السَّمَآءِ فَوۡقَہُمۡ کَیۡفَ بَنَیۡنٰہَا وَ زَیَّنّٰہَا وَ مَا لَہَا مِنۡ فُرُوۡجٍ ﴿۶﴾ وَ الۡاَرۡضَ مَدَدۡنٰہَا وَ اَلۡقَیۡنَا فِیۡہَا رَوَاسِیَ وَ اَنۡۢبَتۡنَا فِیۡہَا مِنۡ کُلِّ زَوۡجٍۭ بَہِیۡجٍ ۙ﴿۷﴾ تَبۡصِرَۃً وَّ ذِکۡرٰی لِکُلِّ عَبۡدٍ مُّنِیۡبٍ ﴿۸﴾ وَ نَزَّلۡنَا مِنَ السَّمَآءِ مَآءً مُّبٰرَکًا فَاَنۡۢبَتۡنَا بِہٖ جَنّٰتٍ وَّ حَبَّ الۡحَصِیۡدِ ۙ﴿۹﴾ وَ النَّخۡلَ بٰسِقٰتٍ لَّہَا طَلۡعٌ نَّضِیۡدٌ ﴿ۙ۱۰﴾ رِّزۡقًا لِّلۡعِبَادِ ۙ وَ اَحۡیَیۡنَا بِہٖ بَلۡدَۃً مَّیۡتًا ؕ کَذٰلِکَ الۡخُرُوۡجُ ﴿۱۱﴾ کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ وَّ اَصۡحٰبُ الرَّسِّ وَ ثَمُوۡدُ ﴿ۙ۱۲﴾ وَ عَادٌ وَّ فِرۡعَوۡنُ وَ اِخۡوَانُ لُوۡطٍ ﴿ۙ۱۳﴾ وَّ اَصۡحٰبُ الۡاَیۡکَۃِ وَ قَوۡمُ تُبَّعٍ ؕ کُلٌّ کَذَّبَ الرُّسُلَ فَحَقَّ وَعِیۡدِ ﴿۱۴﴾ اَفَعَیِیۡنَا بِالۡخَلۡقِ الۡاَوَّلِ ؕ بَلۡ ہُمۡ فِیۡ لَبۡسٍ مِّنۡ خَلۡقٍ جَدِیۡدٍ ﴿٪۱۵﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

قٓ، قسم ہے قرآن مجید کی ¹۔۔۔۔۔۔۔۔ بلکہ ان لوگوں کو تعجب اس بات پر ہوا کہ ایک خبردار کرنے والا خود انہی میں سے ان کے پاس آگیا²۔ پھر منکرین کہنے لگے ’’ یہ تو عجیب بات ہے، کیا جب ہم مر جائیں گے اور خاک ہو جائیں گے (تو دوبارہ اٹھاۓ جائیں گے )؟ یہ واپسی تو عقل سے بعید ہے ‘‘³۔ (حالانکہ) زمین ان کے جسم میں سے جو کچھ کھاتی ہے وہ سب ہمارے علم میں ہے اور ہمارے پاس ایک کتاب ہے جس میں سب کچھ محفوظ ہے ⁴۔ 
بلکہ ان لوگوں نے تو جس وقت حق ان کے پاس آیا اسی وقت اسے صاف جھٹلا دیا۔ اسی وجہ سے یہ الجھن میں پڑے ہوۓ ہیں ⁵۔ 
اچھا⁶، تو کیا انہوں نے کبھی اپنے اوپر آسمان کی طرف نہیں دیکھا؟ کس طرح ہم نے اسے بنایا اور آراستہ کیا ⁷، اور اس میں کہیں کوئی رخنہ نہیں ہے ⁸۔ اور زمین کو ہم نے بچھایا اور اس میں پہاڑ جماۓ اور اس کے اندر ہر طرح کی خوش منظر نباتات اگا دیں ⁹۔ یہ ساری چیزیں آنکھیں کھولنے والی اور سبق دینے والی ہیں ہر اس بندے کے لیے جو (حق کی طرف ) رجوع کرنے والا ہو۔ اور آسمان سے ہم نے برکت والا پانی نازل کیا، پھر اس سے باغ اور فصل کے غلے اور بلند و بالا کھجور کے درخت پیدا کر دیے جن پر پھلوں سے لدے ہوۓ خوشے تہ بر تہ لگتے ہیں۔ یہ انتظام ہے بندوں کو رزق دینے کا۔ اس پانی سے ہم ایک مردہ زمین کو زندگی بخش دیتے ہیں ¹⁰(مرے ہوۓ انسانوں کا زمین سے ) نکلنا بھی اسی طرح ہو گا¹¹۔ 
ان سے پہلے نوحؐ کی قوم، اور اصحاب الرَّس ¹²، اور ثمود، اور عاد، اور فرعون¹³،اور لوط کے بھائی، اور ایکہ والے، اور تبع کی قوم¹⁴ کے لوگ بھی جھٹلا چکے ہیں ¹⁵۔ ہر ایک نے رسولوں کو جھٹلایا¹⁶، اور آخر کار میری وعید ان پر چسپاں ہو گئی  ¹⁷۔ 
کیا پہلی بار کی تخلیق سے ہم عاجز تھے؟ مگر ایک نئی تخلیق کی طرف سے یہ لوگ شک میں پڑے ہوۓ ہیں ¹⁸۔ ع 

In the name of Allah, the Most Gracious, the Most Merciful.

Qaf. By the glorious Qur’an — [rather, what astonished them was that a warner should have come to them from among themselves]. So the deniers said, “This is a strange thing! When we die and turn to dust, [shall we be raised again]? Such a return is far from reason.” [Yet] the earth eats away at their bodies — We know full well how much, and We have a Record that preserves everything.
Rather, the truth came to them and they at once rejected it outright. That is why they are now in a state of confusion.
Well then, have they never looked up at the sky above them — how We built it and adorned it, and how there is no flaw in it anywhere? And the earth — We spread it out and set firm mountains in it, and caused every kind of beautiful vegetation to grow in it. All these are eye-opening and instructive for every servant who turns [to the truth]. And from the sky We sent down blessed water, and with it produced gardens, grain for harvest, and tall palm trees with clusters of fruit stacked one upon another. This is the arrangement for providing sustenance to [Our] servants. With this water We bring a dead land back to life — the coming forth [of dead humans from the earth] will be just the same.
Before them, the people of Noah denied [the truth], as did the People of the Rass, Thamud, ‘Ad, Pharaoh, the brethren of Lot, the People of the Thicket, and the people of Tubba’. Every one of them denied the messengers, and in the end My warning was proven true against them.
Were We, then, incapable at the first creation? Yet they remain in doubt about a new creation.

وَ لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ وَ نَعۡلَمُ مَا تُوَسۡوِسُ بِہٖ نَفۡسُہٗ ۚۖ وَ نَحۡنُ اَقۡرَبُ اِلَیۡہِ مِنۡ حَبۡلِ الۡوَرِیۡدِ ﴿۱۶﴾ اِذۡ یَتَلَقَّی الۡمُتَلَقِّیٰنِ عَنِ الۡیَمِیۡنِ وَ عَنِ الشِّمَالِ قَعِیۡدٌ ﴿۱۷﴾ مَا یَلۡفِظُ مِنۡ قَوۡلٍ اِلَّا لَدَیۡہِ رَقِیۡبٌ عَتِیۡدٌ ﴿۱۸﴾ وَ جَآءَتۡ سَکۡرَۃُ الۡمَوۡتِ بِالۡحَقِّ ؕ ذٰلِکَ مَا کُنۡتَ مِنۡہُ تَحِیۡدُ ﴿۱۹﴾ وَ نُفِخَ فِی الصُّوۡرِ ؕ ذٰلِکَ یَوۡمُ الۡوَعِیۡدِ ﴿۲۰﴾ وَ جَآءَتۡ کُلُّ نَفۡسٍ مَّعَہَا سَآئِقٌ وَّ شَہِیۡدٌ ﴿۲۱﴾ لَقَدۡ کُنۡتَ فِیۡ غَفۡلَۃٍ مِّنۡ ہٰذَا فَکَشَفۡنَا عَنۡکَ غِطَآءَکَ فَبَصَرُکَ الۡیَوۡمَ حَدِیۡدٌ ﴿۲۲﴾ وَ قَالَ قَرِیۡنُہٗ ہٰذَا مَا لَدَیَّ عَتِیۡدٌ ﴿ؕ۲۳﴾ اَلۡقِیَا فِیۡ جَہَنَّمَ کُلَّ کَفَّارٍ عَنِیۡدٍ ﴿ۙ۲۴﴾ مَّنَّاعٍ لِّلۡخَیۡرِ مُعۡتَدٍ مُّرِیۡبِۣ ﴿ۙ۲۵﴾ الَّذِیۡ جَعَلَ مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ فَاَلۡقِیٰہُ فِی الۡعَذَابِ الشَّدِیۡدِ ﴿۲۶﴾ قَالَ قَرِیۡنُہٗ رَبَّنَا مَاۤ اَطۡغَیۡتُہٗ وَ لٰکِنۡ کَانَ فِیۡ ضَلٰلٍۭ بَعِیۡدٍ ﴿۲۷﴾ قَالَ لَا تَخۡتَصِمُوۡا لَدَیَّ وَ قَدۡ قَدَّمۡتُ اِلَیۡکُمۡ بِالۡوَعِیۡدِ ﴿۲۸﴾ مَا یُبَدَّلُ الۡقَوۡلُ لَدَیَّ وَ مَاۤ اَنَا بِظَلَّامٍ لِّلۡعَبِیۡدِ ﴿٪۲۹﴾

¹⁹ ہم نے انسان کو پیدا کیا ہے اور اس کے دل میں ابھرنے والے وسوسوں تک کو ہم جانتے ہیں ²⁰، (اور ہمارے اس براہ راست علم کے علاوہ ) دو کاتب اس کے دائیں اور بائیں بیٹھے ہر چیز ثبت کر رہے ہیں۔ کوئی لفظ اس کی زبان سے نہیں نکلتا جسے محفوظ کرنے کے لیے ایک حاضر باش نگراں موجود نہ ہو ²¹۔ پھر دیکھو، وہ موت کی جاں کنی حق لے کر آ پہنچی²²، یہ وہی چیز ہے جس سے تو بھاگتا تا²³۔ اور پھر صور پھونکا گیا ²⁴، یہ ہے وہ دن جس کا تجھے خوف دلایا جاتا تھا۔ ہر شخص اس حال میں آ گیا کہ اس کے ساتھ ایک ہانک کر لانے والا ہے اور ایک گواہی دینے والا²⁵۔ اس چیز کی طرف سے تو غفلت میں تھا، ہم نے وہ پردہ ہٹا دیا جو تیرے آگے پڑا ہوا تھا اور آج تیری نگاہ خوب تیز ہے ²⁶۔ اس کے ساتھی نے عرض کیا یہ جو میری سپردگی میں تھا حاجر ہے ²⁷۔ حکم دیا گیا ’’ پھینک دو جہنم ²⁸میں ہر گٹّے کافر²⁹ کو جو حق سے عناد رکھتا تھا، خیر کو روکنے والا ³⁰ اور حد سے تجاوز کرنے والا تھا³¹، شک میں پڑا ہوا تھا ³² اور اللہ کے ساتھ کسی دوسرے کو خدا بناۓ بیٹھا تھا۔ ڈال دو اسے سخت عذاب میں ³³‘‘۔ اس کے ساتھی نے عرض کیا ’’خداوندا، میں نے اس کو سرکش نہیں بنایا بلکہ یہ خود ہی پرلے درجے کی گمراہی میں پڑا ہوا تھا³⁴ ‘‘۔ جواب میں ارشاد ہوا ’’ میرے حضور جھگڑا نہ کرو، میں تم کو پہلے ہی انجام بد سے خبردار کر چکا تھا³⁵۔ میرے ہاں بات پلٹی نہیں جاتی³⁶ اور میں اپنے بندوں پر ظلم توڑنے والا نہیں ہوں ³⁷‘‘۔ع 

We created man, and We know full well the promptings his heart makes to him — [and besides this direct knowledge of Ours], two recorders, seated on his right and his left, are writing down everything. Not a word does he utter but that a watcher, ever present, is there to record it.
Then behold, the agony of death arrives in truth — this is the very thing you used to flee from. And the Trumpet is blown — this is the Day you were warned of. Every person comes forth in this state: with him a driver and a witness.
[It will be said:] “You were heedless of this — now We have removed the veil that lay over you, and today your sight is sharp indeed.” His companion will say, “Here is what was in my charge, ready.” It will be commanded, “Cast into Hell every stubborn disbeliever, the obstructer of good, the transgressor, the one steeped in doubt, who set up another god beside Allah. Cast him into severe punishment!” His companion will say, “Our Lord, I did not make him rebellious — he himself was steeped in extreme misguidance.” The reply will come: “Do not dispute before Me. I had already warned you in advance of the evil end. The word with Me is not changed, and I do not wrong My servants.“

یَوۡمَ نَقُوۡلُ لِجَہَنَّمَ ہَلِ امۡتَلَاۡتِ وَ تَقُوۡلُ ہَلۡ مِنۡ مَّزِیۡدٍ ﴿۳۰﴾ وَ اُزۡلِفَتِ الۡجَنَّۃُ لِلۡمُتَّقِیۡنَ غَیۡرَ بَعِیۡدٍ ﴿۳۱﴾ ہٰذَا مَا تُوۡعَدُوۡنَ لِکُلِّ اَوَّابٍ حَفِیۡظٍ ﴿ۚ۳۲﴾ مَنۡ خَشِیَ الرَّحۡمٰنَ بِالۡغَیۡبِ وَ جَآءَ بِقَلۡبٍ مُّنِیۡبِۣ ﴿ۙ۳۳﴾ ادۡخُلُوۡہَا بِسَلٰمٍ ؕ ذٰلِکَ یَوۡمُ الۡخُلُوۡدِ ﴿۳۴﴾ لَہُمۡ مَّا یَشَآءُوۡنَ فِیۡہَا وَلَدَیۡنَا مَزِیۡدٌ ﴿۳۵﴾ وَ کَمۡ اَہۡلَکۡنَا قَبۡلَہُمۡ مِّنۡ قَرۡنٍ ہُمۡ اَشَدُّ مِنۡہُمۡ بَطۡشًا فَنَقَّبُوۡا فِی الۡبِلَادِ ؕ ہَلۡ مِنۡ مَّحِیۡصٍ ﴿۳۶﴾ اِنَّ فِیۡ ذٰلِکَ لَذِکۡرٰی لِمَنۡ کَانَ لَہٗ قَلۡبٌ اَوۡ اَلۡقَی السَّمۡعَ وَ ہُوَ شَہِیۡدٌ ﴿۳۷﴾ وَ لَقَدۡ خَلَقۡنَا السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَہُمَا فِیۡ سِتَّۃِ اَیَّامٍ ٭ۖ وَّ مَا مَسَّنَا مِنۡ لُّغُوۡبٍ ﴿۳۸﴾ فَاصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَ سَبِّحۡ بِحَمۡدِ رَبِّکَ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَ قَبۡلَ الۡغُرُوۡبِ ﴿ۚ۳۹﴾ وَ مِنَ الَّیۡلِ فَسَبِّحۡہُ وَ اَدۡبَارَ السُّجُوۡدِ ﴿۴۰﴾ وَ اسۡتَمِعۡ یَوۡمَ یُنَادِ الۡمُنَادِ مِنۡ مَّکَانٍ قَرِیۡبٍ ﴿ۙ۴۱﴾ یَّوۡمَ یَسۡمَعُوۡنَ الصَّیۡحَۃَ بِالۡحَقِّ ؕ ذٰلِکَ یَوۡمُ الۡخُرُوۡجِ ﴿۴۲﴾ اِنَّا نَحۡنُ نُحۡیٖ وَ نُمِیۡتُ وَ اِلَیۡنَا الۡمَصِیۡرُ ﴿ۙ۴۳﴾ یَوۡمَ تَشَقَّقُ الۡاَرۡضُ عَنۡہُمۡ سِرَاعًا ؕ ذٰلِکَ حَشۡرٌ عَلَیۡنَا یَسِیۡرٌ ﴿۴۴﴾ نَحۡنُ اَعۡلَمُ بِمَا یَقُوۡلُوۡنَ وَ مَاۤ اَنۡتَ عَلَیۡہِمۡ بِجَبَّارٍ ۟ فَذَکِّرۡ بِالۡقُرۡاٰنِ مَنۡ یَّخَافُ وَعِیۡدِ ﴿٪۴۵﴾

وہ دن جبکہ ہم جہنم سے پوچھیں گے کیا تو بھر گئی؟ اور وہ کہے گی کیا اور کچھ ہے ³⁸؟ اور جنت متقین کے قریب لے آئی جاۓ گی، کچھ بھی دور نہ ہوگی³⁹۔ ارشاد ہوگا ’’ یہ ہے وہ چیز جس کا تم سے وعدہ کیا جاتا تھا، ہر اس شخص کے لیے جو بہت رجوع کرنے ⁴⁰ والا اور بڑی نگہداشت کرنے والا تھا⁴¹، جو بے دیکھے رحمٰن سے ڈرتا تھا⁴²، اور جو دل گِرویدہ لیے ہوۓ آیا ہے ⁴³۔داخل ہو جاؤ جنت میں سلامتی کے ساتھ⁴⁴‘‘۔ وہ دن حیات ابدی کا دن ہوگا۔ وہاں ان کے لیے وہ سب کچھ ہوگا جو وہ چاہیں گے، اور ہمارے پاس اس سے زیادہ بھی بہت کچھ ان کے لیے ہے ⁴⁵۔ 
ہم ان سے پہلے بہت سی قوموں کو ہلاک کر چکے ہیں جو ان سے بہت زیادہ طاقتور تھیں اور دنیا کے ملکوں کو انہوں نے چھان مارا تھا ⁴⁶۔پھر کیا وہ کوئی جاۓ پناہ پا سکے ⁴⁷؟ اس تاریخ میں عبرت کا سبق ہے ہر اس شخص کے لیے جو دل رکھتا ہو، یا جو توجہ سے بات کو سنے ⁴⁸۔ 
ہم نے زمین اور آسمانوں کو اور ان کے درمیان کی ساری چیزوں کو چھ دنوں میں پیدا کر دیا⁴⁹ اور ہمیں کوئی تکان لاحق نہ ہوئی۔ پس اے نبی، جو باتیں یہ لوگ بناتے ہیں ان پر صبر کرو⁵⁰، اور اپنے رب کی حمد کے ساتھ اس کی تسبیح کرتے رہو، طلوع آفتاب اور غروب آفتاب سے پہلے، اور رات کے وقت پھر اس کی تسبیح کرو اور سجدہ ریزیوں سے فارغ ہونے کے بعد بھی⁵¹۔
اور سنو، جس دن منادی کرنے والا (ہر شخص کے ) قریب ہی سے پکارے گا، ⁵²، جس دن سب لوگ آوازۂ حشر کو ٹھیک ٹھیک سن رہے ہوں گے ⁵³، وہ زمین سے مردوں کے نکلنے کا دن ہو گا۔ ہم ہی زندگی بخشتے ہیں اور ہم ہی موت دیتے ہیں، اور ہماری طرف ہی اس دن سب کو پلٹنا ہے جب زمین پھٹے گی اور لوگ اس کے اندر سے نکل کر تیز تیز بھاگے جا رہے ہوں گے۔ یہ حشر ہمارے لیے بہت آسان ہے ⁵⁴۔ 
اے نبیؐ، جو باتیں یہ لوگ بنا رہے ہیں انہیں ہم خوب جانتے ہیں ⁵⁵، اور تمہارا کام ان سے جبراً بات منوانا نہیں ہے۔ بس تم اس قرآن کے ذریعہ سے ہر اس شخص کو نصیحت کر دو جو میری تنبیہ سے ڈرے۔⁵⁶۔ع 

The Day We will ask Hell, “Are you full?” and it will say, “Is there any more?” And Paradise will be brought near to the God-fearing, not distant at all. It will be said, “This is what you were promised — for every person who turned much [to Allah] and was ever watchful, who feared the Most Merciful though unseen, and who has come with a devoted heart. Enter Paradise in peace.” That will be the Day of everlasting life. There they shall have everything they desire, and with Us there is still more besides.
We have destroyed many generations before them who were far mightier than they, and who scoured the lands of the world. Did they then find any refuge? In this history there is a lesson for anyone who has a heart, or who listens attentively.
We created the heavens and the earth and all that is between them in six days, and no fatigue touched Us. So, O Prophet, bear patiently with what they say, and glorify your Lord with praise before the rising of the sun and before its setting, and glorify Him during the night as well, and after the prostrations too.
And listen — on the Day when the caller will call out from a place near [to everyone], the Day when all people will clearly hear the cry of the Resurrection, that will be the Day when the dead come forth from the earth. It is We who give life and We who cause death, and to Us all must return on that Day when the earth splits open and people come rushing out of it swiftly. This gathering is very easy for Us.
O Prophet, We know full well what they are saying, and your task is not to compel them to accept it. So remind, through this Qur’an, everyone who fears My warning.

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

Theme and Discussions:

The greater part of this surah concerns the Hereafter, and toward the end the call to Tawhid (the Oneness of Allah) is presented. Along with this, people are also warned that refusing to accept the word of the prophets (peace be upon them) and insisting on ignorant notions has itself proven ruinous for the very nations that adopted this course.

What this surah says about the Hereafter, expressed in short but deeply meaningful phrases, is this: the varied and contradictory beliefs people hold about the outcome and end of human life are themselves clear proof that none of these beliefs rests on actual knowledge — rather, each person, running through his own speculations, settled on whatever notion he arrived at and adopted it as his belief. Some held that there would be no life after death. Others accepted it, but in the form of reincarnation. Someone imagined life continuing in some other shape. In short, regarding this greatest and most fundamental of questions — one where a person’s mistaken opinion ruins his entire life and destroys his future forever — forming a belief based on mere speculation, without actual knowledge, is a ruinous folly. This means a person may spend his whole life caught in a colossal misconception, passing his days in ignorant heedlessness, only to suddenly find himself, after death, confronted with a situation for which he made no preparation whatsoever. There is only one way to arrive at a correct view on such a matter: that man should seriously reflect on the knowledge about the Hereafter which Allah’s Prophet is conveying to him from Allah, and, looking with open eyes at the system of the heavens and the earth and at his own existence, see for himself whether evidence for the truth of this knowledge is not present on every side. In this connection, the arrangement of wind and rain, the structure of the earth and its creatures, man’s own self, the creation of the heavens, and the fact that everything in the world has been made in pairs, are all presented as testimony to the Hereafter — and examples are drawn from human history to show how the very temperament of the universe’s governance appears to demand a law of just recompense.

After this, in a very brief manner, the call to Tawhid is presented, stating that your Creator did not create you to serve others but to serve Him alone. He is not like your man-made deities, from whom you seek provision and whose godhead cannot function without your assistance. He is a Deity who provides for all, dependent on none for His provision, and whose godhead runs entirely on His own power. In this same connection, it is also explained that whenever the prophets (peace be upon them) have been opposed, it has never been on any reasonable ground, but always on the very same stubbornness, obstinacy, and ignorant arrogance that is being displayed today against Muhammad (peace be upon him) — and that nothing but sheer rebelliousness lies behind it. Muhammad (peace be upon him) is then instructed not to pay heed to these rebellious people and to continue his work of calling and reminding, for even if it brings no benefit to them, it does benefit those who believe. As for those wrongdoers who persist in their rebellion, those before them who followed the same course have already received their share of punishment, and their own share of punishment stands ready.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

وَالذّٰرِیٰتِ ذَرۡوًا ۙ﴿۱﴾ فَالۡحٰمِلٰتِ وِقۡرًا ۙ﴿۲﴾ فَالۡجٰرِیٰتِ یُسۡرًا ۙ﴿۳﴾ فَالۡمُقَسِّمٰتِ اَمۡرًا ۙ﴿۴﴾ اِنَّمَا تُوۡعَدُوۡنَ لَصَادِقٌ ۙ﴿۵﴾ وَّ اِنَّ الدِّیۡنَ لَوَاقِعٌ ؕ﴿۶﴾ وَ السَّمَآءِ ذَاتِ الۡحُبُکِ ۙ﴿۷﴾ اِنَّکُمۡ لَفِیۡ قَوۡلٍ مُّخۡتَلِفٍ ۙ﴿۸﴾ یُّؤۡفَکُ عَنۡہُ مَنۡ اُفِکَ ﴿ؕ۹﴾ قُتِلَ الۡخَرّٰصُوۡنَ ﴿ۙ۱۰﴾ الَّذِیۡنَ ہُمۡ فِیۡ غَمۡرَۃٍ سَاہُوۡنَ ﴿ۙ۱۱﴾ یَسۡـَٔلُوۡنَ اَیَّانَ یَوۡمُ الدِّیۡنِ ﴿ؕ۱۲﴾ یَوۡمَ ہُمۡ عَلَی النَّارِ یُفۡتَنُوۡنَ ﴿۱۳﴾ ذُوۡقُوۡا فِتۡنَتَکُمۡ ؕ ہٰذَا الَّذِیۡ کُنۡتُمۡ بِہٖ تَسۡتَعۡجِلُوۡنَ ﴿۱۴﴾ اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّ عُیُوۡنٍ ﴿ۙ۱۵﴾ اٰخِذِیۡنَ مَاۤ اٰتٰہُمۡ رَبُّہُمۡ ؕ اِنَّہُمۡ کَانُوۡا قَبۡلَ ذٰلِکَ مُحۡسِنِیۡنَ ﴿ؕ۱۶﴾ کَانُوۡا قَلِیۡلًا مِّنَ الَّیۡلِ مَا یَہۡجَعُوۡنَ ﴿۱۷﴾ وَ بِالۡاَسۡحَارِ ہُمۡ یَسۡتَغۡفِرُوۡنَ ﴿۱۸﴾ وَ فِیۡۤ اَمۡوَالِہِمۡ حَقٌّ لِّلسَّآئِلِ وَ الۡمَحۡرُوۡمِ ﴿۱۹﴾ وَ فِی الۡاَرۡضِ اٰیٰتٌ لِّلۡمُوۡقِنِیۡنَ ﴿ۙ۲۰﴾ وَ فِیۡۤ اَنۡفُسِکُمۡ ؕ اَفَلَا تُبۡصِرُوۡنَ ﴿۲۱﴾ وَ فِی السَّمَآءِ رِزۡقُکُمۡ وَ مَا تُوۡعَدُوۡنَ ﴿۲۲﴾ فَوَ رَبِّ السَّمَآءِ وَ الۡاَرۡضِ اِنَّہٗ لَحَقٌّ مِّثۡلَ مَاۤ اَنَّکُمۡ تَنۡطِقُوۡنَ ﴿٪۲۳﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

قسم ہے ان ہواؤں کی جو گرد اڑانے والی ہیں، پھر پانی سے لدے ہوۓ بادل اٹھانے والی ہیں¹، پھر سبک رفتاری کے ساتھ چلنے والی ہیں، پھر ایک بڑے کام (بارش ) کی تقسیم کرنے والی ہیں ²، حق یہ ہے کہ جس چیز کا تمہیں خوف دلایا جا رہا ہے ³ وہ سچی ہے اور جزاۓ اعمال ضرور پیش آنی ہے ⁴۔ 
قسم ہے متفرق شکلوں والے آسمان کی⁵، (آخرت کے بارے میں) تمہاری بات ایک دوسرے سے مختلف ہے ⁶۔ اس سے وہی برگشتہ ہوتا ہے جو حق سے پھرا ہوا ہے ⁷۔ 
مارے گۓ قیاس و گمان سے حکم لگانے والے ⁸، جو جہالت میں غرق اور غفلت میں مدہوش ہیں⁹۔ پوچھتے ہیں آخر وہ روز جزاء کب آۓ گا؟ وہ اس روز آۓ گا جب یہ لوگ آگ پر تپاۓ جائیں گے ¹⁰۔ (ان سے کہا جاۓ گا) اب چکھو مزا اپنے فتنے گا¹¹۔ یہ وہی چیز ہے جس کے لیے تم جلدی مچا رہے تھے ¹²۔ البتہ متقی لوگ ¹³ اس روز باغوں اور چشموں میں ہوں گے، جو کچھ ان کا رب انہیں دے گا اسے خوشی خوشی لے رہے ہوں گے ¹⁴۔ وہ اس دن کے آنے سے پہلے نیکو کار تھے، راتوں کو کم ہی سوتے تھے ¹⁵۔ پھر وہی رات کے پچھلے پہروں میں معافی مانگتے تھے ¹⁶، اور ان کے مالوں میں حق تھا سائل اور محروم کے لیے ¹⁷۔ 
زمین میں بہت سی نشانیاں ہیں یقین لانے والوں کے لیے ¹⁸، اور خود تمہارے اپنے وجود میں ہیں¹⁹۔ کیا تم کو سوجھتا نہیں؟ آسمان ہی میں ہے تمہارا رزق بھی اور وہ چیز بھی جس کا تم سے وعدہ کیا جا رہا ہے ²⁰۔پس قسم ہے آسمان اور زمین کے مالک کی، یہ بات حق ہے، ایسی ہی یقینی جیسے تم بول رہے ہو۔ع

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

By the winds that scatter dust, then those that carry heavy-laden clouds, ¹ then those that glide along smoothly, then those that distribute a great matter (rain) ² — indeed, that which you are being warned of ³ is true, and the recompense of deeds is bound to come to pass. ⁴

By the sky with its diverse patterns, ⁵ your statements (regarding the Hereafter) are at variance with one another. ⁶ Only he turns away from it who is himself averse to the truth. ⁷

Cursed be those who judge by mere conjecture and guesswork, ⁸ who are sunk in ignorance, wholly heedless. ⁹ They ask: “When, then, will the Day of Recompense arrive?” It will arrive on the Day when they are scorched by the Fire. ¹⁰ (They will be told,) “Now taste your torment! ¹¹ This is what you used to demand be hastened.” ¹²

As for the God-fearing, ¹³ they will be amid gardens and springs on that Day, joyfully receiving whatever their Lord gives them. ¹⁴ Before that Day came, they used to do good, sleeping only a little of the night, ¹⁵ and in the later hours of the night they would seek forgiveness, ¹⁶ and in their wealth there was a due share for the beggar and the deprived. ¹⁷

There are many signs on the earth for those who have certainty of faith, ¹⁸ and signs within your own selves as well. ¹⁹ Do you not perceive? In the sky lies your provision, and also that which you are promised. ²⁰ So, by the Lord of the heavens and the earth, this is the truth — as certain as the fact that you can speak.

ہَلۡ اَتٰىکَ حَدِیۡثُ ضَیۡفِ اِبۡرٰہِیۡمَ الۡمُکۡرَمِیۡنَ ﴿ۘ۲۴﴾ اِذۡ دَخَلُوۡا عَلَیۡہِ فَقَالُوۡا سَلٰمًا ؕ قَالَ سَلٰمٌ ۚ قَوۡمٌ مُّنۡکَرُوۡنَ ﴿ۚ۲۵﴾ فَرَاغَ اِلٰۤی اَہۡلِہٖ فَجَآءَ بِعِجۡلٍ سَمِیۡنٍ ﴿ۙ۲۶﴾ فَقَرَّبَہٗۤ اِلَیۡہِمۡ قَالَ اَلَا تَاۡکُلُوۡنَ ﴿۫۲۷﴾ فَاَوۡجَسَ مِنۡہُمۡ خِیۡفَۃً ؕ قَالُوۡا لَا تَخَفۡ ؕ وَ بَشَّرُوۡہُ بِغُلٰمٍ عَلِیۡمٍ ﴿۲۸﴾ فَاَقۡبَلَتِ امۡرَاَتُہٗ فِیۡ صَرَّۃٍ فَصَکَّتۡ وَجۡہَہَا وَ قَالَتۡ عَجُوۡزٌ عَقِیۡمٌ ﴿۲۹﴾ قَالُوۡا کَذٰلِکِ ۙ قَالَ رَبُّکِ ؕ اِنَّہٗ ہُوَ الۡحَکِیۡمُ الۡعَلِیۡمُ ﴿۳۰﴾ قَالَ فَمَا خَطۡبُکُمۡ اَیُّہَا الۡمُرۡسَلُوۡنَ ﴿۳۱﴾ قَالُوۡۤا اِنَّاۤ اُرۡسِلۡنَاۤ اِلٰی قَوۡمٍ مُّجۡرِمِیۡنَ ﴿ۙ۳۲﴾ لِنُرۡسِلَ عَلَیۡہِمۡ حِجَارَۃً مِّنۡ طِیۡنٍ ﴿ۙ۳۳﴾ مُّسَوَّمَۃً عِنۡدَ رَبِّکَ لِلۡمُسۡرِفِیۡنَ ﴿۳۴﴾ فَاَخۡرَجۡنَا مَنۡ کَانَ فِیۡہَا مِنَ الۡمُؤۡمِنِیۡنَ ﴿ۚ۳۵﴾ فَمَا وَجَدۡنَا فِیۡہَا غَیۡرَ بَیۡتٍ مِّنَ الۡمُسۡلِمِیۡنَ ﴿ۚ۳۶﴾ وَ تَرَکۡنَا فِیۡہَاۤ اٰیَۃً لِّلَّذِیۡنَ یَخَافُوۡنَ الۡعَذَابَ الۡاَلِیۡمَ ﴿ؕ۳۷﴾ وَ فِیۡ مُوۡسٰۤی اِذۡ اَرۡسَلۡنٰہُ اِلٰی فِرۡعَوۡنَ بِسُلۡطٰنٍ مُّبِیۡنٍ ﴿۳۸﴾ فَتَوَلّٰی بِرُکۡنِہٖ وَ قَالَ سٰحِرٌ اَوۡ مَجۡنُوۡنٌ ﴿۳۹﴾ فَاَخَذۡنٰہُ وَ جُنُوۡدَہٗ فَنَبَذۡنٰہُمۡ فِی الۡیَمِّ وَ ہُوَ مُلِیۡمٌ ﴿ؕ۴۰﴾ وَ فِیۡ عَادٍ اِذۡ اَرۡسَلۡنَا عَلَیۡہِمُ الرِّیۡحَ الۡعَقِیۡمَ ﴿ۚ۴۱﴾ مَا تَذَرُ مِنۡ شَیۡءٍ اَتَتۡ عَلَیۡہِ اِلَّا جَعَلَتۡہُ کَالرَّمِیۡمِ ﴿ؕ۴۲﴾ وَ فِیۡ ثَمُوۡدَ اِذۡ قِیۡلَ لَہُمۡ تَمَتَّعُوۡا حَتّٰی حِیۡنٍ ﴿۴۳﴾ فَعَتَوۡا عَنۡ اَمۡرِ رَبِّہِمۡ فَاَخَذَتۡہُمُ الصّٰعِقَۃُ وَ ہُمۡ یَنۡظُرُوۡنَ ﴿۴۴﴾ فَمَا اسۡتَطَاعُوۡا مِنۡ قِیَامٍ وَّ مَا کَانُوۡا مُنۡتَصِرِیۡنَ ﴿ۙ۴۵﴾ وَ قَوۡمَ نُوۡحٍ مِّنۡ قَبۡلُ ؕ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ ﴿٪۴۶﴾

اے نبیؐ²¹، ابراہیمؑ کے معزز مہمانوں کی حکایت بھی تمہیں پہنچی ہے ²²؟ جب وہ اس کے ہاں آۓ تو کہا آپ کو سلام ہے۔ اس نے کہا ’’ آپ لوگوں کو بھی سلام ہے۔۔۔۔۔۔ کچھ ناآشنا سے لوگ ہیں²³‘‘۔ پھر وہ چپکے سے اپنے گھر والوں کے پاس گیا²⁴، اور ایک موٹا تازہ بچھڑا ²⁵ لا کر مہمانوں کے آگے پیش کیا۔ اس نے کہا آپ حضرات کھاتے نہیں؟ پھر وہ اپنے دل میں ان سے ڈرا²⁶۔ انہوں نے کہا ڈریے نہیں، اور اسے ایک ذی علم لڑکے کی پیدائش کا مژدہ سنایا²⁷۔ یہ سن کر اس کی بیوی چیختی ہوئی آگے بڑھی اور اس نے اپنا منہ پیٹ لیا اور کہنے لگی،’’بوڑھی، بانجھ! ²⁸‘‘ انہوں نے کہا ’’یہی کچھ فرمایا ہے تیرے رب نے، وہ حکیم ہے اور سب کچھ جانتا ہے۔‘‘²⁹
ابراہیم نے کہا ’’ اے فرسادگان الہٰی، کیا مہم آپ کو در پیش ہے ³⁰؟ انہوں نے کہا’’ ہم ایک مجرم قوم کی طرف بھیجے گۓ ہیں ³¹ تاکہ اس پر پکی ہوئی مٹی کے پتھر برسا دیں جو آپ کے رب کے ہاں حد سے گزر جانے والوں کے لیے نشان زدہ ہیں ‘‘³²۔۔۔۔۔۔۔۔۔پھر ³³ ہم نے ان سب لوگوں کو نکال لیا جو ابستی میں مومن تھے، اور وہاں ہم نے ایک گھر کے سوا مسلمانوں کا کوئی گھر نہ پایا³⁴۔ اس کے بعد ہم نے وہاں نس ایک نشانی ان لوگوں کے لیے چھوڑ دی جو درد ناک عذاب سے ڈرتے ہوں³⁵۔ 
اور )تمہارے لیے نشانی ہے ) موسیٰ کے قصے میں۔ جب ہم نے اسے صریح سند کے ساتھ فرعون کے پاس بھیجا³⁶ تو وہ اپنے بل بوتے پر اکڑ گیا اور بولا یہ جادوگر ہے یا مجنوں ہے ³⁷۔ آخر کار ہم نے اسے اور اس کے لشکروں کو پکڑا اور سب کو سمندر میں پھینک دیا اور وہ ملامت زدہ ہو کر رہ گیا ³⁸۔ 
اور (تمہارے لیے نشانی ہے ) عاد میں، جبکہ ہم نے ان پر ایک ایسی بے خیر ہوا بھیج دی کہ سن چیز پر بھی وہ گزر گئی اسے بوسیدہ کر کے رکھ دیا³⁹۔ 
اور (تمہارے لیے نشانی ہے )ثمود میں، جب ان سے کہا گیا تھا کہ ایک خاص وقت تک مزے کر لو⁴⁰ مگر اس تنبیہ پر بھی انہوں نے اپنے رب کے حکم سے سرتابی کی۔ آخر کار ان کے دیکھتے دیکھتے ایک اچانک ٹوٹ پڑنے والے عذاب ⁴¹ نے ان کو آ لیا۔ پھر نہ ان میں اٹھنے کی سکت تھی اور نہ وہ اپنا بچاؤ کر سکتے تھے ⁴²۔ 
اور ان سب سے پہلے ہم نے نوحؑ کی قوم کو ہلاک کیا کیونکہ وہ فاسق لوگ تھے۔ع 

O Prophet, ²¹ has the story of Ibrahim’s honored guests also reached you? ²² When they came to him, they said, “Peace be upon you.” He replied, “Peace be upon you too” — thinking to himself, “These seem to be strangers.” ²³ Then he quietly went to his household ²⁴ and brought a fat, roasted calf, ²⁵ setting it before the guests. He said, “Will you not eat?” Then he began to feel afraid of them within himself. ²⁶ They said, “Do not be afraid,” and gave him the good news of a knowledgeable son. ²⁷ On hearing this, his wife came forward crying out, struck her face, and said, “An old, barren woman!” ²⁸ They said, “Thus has your Lord spoken — He is All-Wise, All-Knowing.” ²⁹

Ibrahim said, “O messengers, what is the errand on which you have been sent?” ³⁰ They said, “We have been sent to a guilty people, ³¹ that we may rain down upon them stones of baked clay, marked out by your Lord for those who have transgressed all bounds.” ³² …………… Then ³³ We brought out all the believers who were in that town, and We found there no household of Muslims except one house. ³⁴ After that, We left there a sign for those who fear the painful punishment. ³⁵

And (there is a sign for you) in the story of Musa, when We sent him to Fir’awn with clear authority, ³⁶ but he grew arrogant on the strength of his own power and said, “This is either a sorcerer or a madman.” ³⁷ In the end We seized him and his hosts and cast them all into the sea, and he became one deserving of blame. ³⁸

And (there is a sign for you) in ’Ad, when We sent against them a barren wind that left nothing it passed over except reduced to decay. ³⁹

And (there is a sign for you) in Thamud, when it was said to them, “Enjoy yourselves for a while,” ⁴⁰ but despite this warning they defied their Lord’s command. In the end, a sudden punishment overtook them even as they looked on, ⁴¹ and they had neither the strength to rise nor could they save themselves. ⁴²

And before all these, We destroyed the people of Nuh, for they were a rebellious, disobedient people.

وَ السَّمَآءَ بَنَیۡنٰہَا بِاَیۡىدٍ وَّ اِنَّا لَمُوۡسِعُوۡنَ ﴿۴۷﴾ وَ الۡاَرۡضَ فَرَشۡنٰہَا فَنِعۡمَ الۡمٰہِدُوۡنَ ﴿۴۸﴾ وَ مِنۡ کُلِّ شَیۡءٍ خَلَقۡنَا زَوۡجَیۡنِ لَعَلَّکُمۡ تَذَکَّرُوۡنَ ﴿۴۹﴾ فَفِرُّوۡۤا اِلَی اللّٰہِ ؕ اِنِّیۡ لَکُمۡ مِّنۡہُ نَذِیۡرٌ مُّبِیۡنٌ ﴿ۚ۵۰﴾ وَ لَا تَجۡعَلُوۡا مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ ؕ اِنِّیۡ لَکُمۡ مِّنۡہُ نَذِیۡرٌ مُّبِیۡنٌ ﴿ۚ۵۱﴾ کَذٰلِکَ مَاۤ اَتَی الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا قَالُوۡا سَاحِرٌ اَوۡ مَجۡنُوۡنٌ ﴿ۚ۵۲﴾ اَتَوَاصَوۡا بِہٖ ۚ بَلۡ ہُمۡ قَوۡمٌ طَاغُوۡنَ ﴿ۚ۵۳﴾ فَتَوَلَّ عَنۡہُمۡ فَمَاۤ اَنۡتَ بِمَلُوۡمٍ ﴿٭۫۵۴﴾ وَّ ذَکِّرۡ فَاِنَّ الذِّکۡرٰی تَنۡفَعُ الۡمُؤۡمِنِیۡنَ ﴿۵۵﴾ وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ اِلَّا لِیَعۡبُدُوۡنِ ﴿۵۶﴾ مَاۤ اُرِیۡدُ مِنۡہُمۡ مِّنۡ رِّزۡقٍ وَّ مَاۤ اُرِیۡدُ اَنۡ یُّطۡعِمُوۡنِ ﴿۵۷﴾ اِنَّ اللّٰہَ ہُوَ الرَّزَّاقُ ذُو الۡقُوَّۃِ الۡمَتِیۡنُ ﴿۵۸﴾ فَاِنَّ لِلَّذِیۡنَ ظَلَمُوۡا ذَنُوۡبًا مِّثۡلَ ذَنُوۡبِ اَصۡحٰبِہِمۡ فَلَا یَسۡتَعۡجِلُوۡنِ ﴿۵۹﴾ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ یَّوۡمِہِمُ الَّذِیۡ یُوۡعَدُوۡنَ ﴿٪۶۰﴾

آسمان کو⁴³ ہم نے اپنے زور سے بنا یا ہے اور ہم اس کی قدرت رکھتے ہیں⁴⁴۔ زمین کو ہم نے بچھایا ہے اور ہم بڑے اچھے ہموار کرنے والے ہیں ⁴⁵۔ اور ہر چیز کے ہم نے جوڑے بناۓ ہیں⁴⁶شاید کہ تم اس سے سبق لو⁴⁷۔ پو دوڑو اللہ کی طرف، میں تمہارے لیے اس کی طرف سے صاف صاف خبر دار کرنے والا ہوں۔ اور نہ بناؤ اللہ کے ساتھ کوئی دوسرا معبود، میں تمہارے لیے اس کی طرف سے صاف صاف خبردار کرنے والا ہوں⁴⁸
یونہی ہوتا رہا ہے، ان سے پہلے کی قوموں کے پاس بھی کوئی رسول ایسا نہیں آیا جسے انہوں نے یہ نہ کہا ہو کہ یہ ساحر ہے یا مجنون⁴⁹۔ کیا نا سب نے آپس میں اس پر کوئی سمجھوتہ کر لیا ہے۔؟ نہیں، بکہ ی سب سرکش لوگ ہیں⁵⁰۔ پس اے نبیؐ، ان سے رخ پھیر لو،تم پر کچھ ملامت نہیں ⁵¹۔ البتہ نصیحت کرتے رہو، کیونکہ نصیحت ایمان لانے والوں کے لیے نافع⁵²۔
میں نے جِن اور انسانوں کو اس کے سوا کسی کام کے لیے پیدا نہیں کیا ہے کہ وہ میری بندگی کریں⁵³۔ میں ان سے کوئی رزق نہیں چاہتا اور ہ یہ چاہتا ہوں کہ وہ مجھے کھلائیں ⁵⁴۔ اللہ تو خود ہی رزاق ہے، بڑی قوت والا اور زبردست⁵⁵۔ پس جن لوگوں نے ظلم کیا ہے ⁵⁶ان کے حصہ کا بھی ویسا ہی عذاب تیار ہے۔ جیسا انہی جسے لوگوں کو ان کے حصے کامل چکا ہے، اس کے لیے یہ لوگ جلدی نہ مچائیں⁵⁷ ۔ آخر کو تباہی ہے کفر کرنے والوں کے لیے اس روز جس کا انہیں خوف دلایا جا رہا ہے۔ع

We built the sky ⁴³ with Our own power, and it is We who have the ability to expand it. ⁴⁴ We have spread out the earth, and how excellently We have made it smooth. ⁴⁵ And We have created everything in pairs, ⁴⁶ so that you may take heed. ⁴⁷ So flee to Allah! I am a plain warner to you from Him. And do not set up any other god alongside Allah — I am a plain warner to you from Him. ⁴⁸

It has always been so: no messenger ever came to the peoples before them without their saying that he was a sorcerer or a madman. ⁴⁹ Have they all agreed among themselves on this? No — rather, they are all rebellious people. ⁵⁰ So, O Prophet, turn away from them; no blame attaches to you for this. ⁵¹ But continue to remind, for reminding benefits the believers. ⁵²

I have not created the jinn and mankind for any purpose except that they should worship Me. ⁵³ I desire no provision from them, nor do I want them to feed Me. ⁵⁴ Indeed, Allah Himself is the Provider, possessor of power, the Mighty. ⁵⁵ So those who have done wrong ⁵⁶ have a share of punishment awaiting them just like the share that was meted out to their counterparts before them; let them not, therefore, be in haste for it. ⁵⁷ In the end, woe to the disbelievers on that Day of theirs which they are being warned of.

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

Theme and Discussions:

The theme of the first section (ruku’) is the Hereafter. In Surah Adh-Dhariyat, the arguments for its possibility, necessity, and occurrence had already been presented, so they are not repeated here. Instead, swearing an oath by a few facts and signs that testify to the Hereafter, it is emphatically declared that it will most certainly come to pass, and no one has the power to prevent it from occurring. It is then explained what the fate of those who deny it will be when it does occur, and how those who believe in it and adopt righteousness will be honored with Allah’s rewards.

After this, the second section criticizes the attitude that the chiefs of the Quraysh had adopted toward the Messenger of Allah’s (peace be upon him) call. They would call him at various times a soothsayer, a madman, or a poet, misleading the common people against him so that they would not take the message he brought seriously. They regarded his very presence as a calamity that had befallen them and openly said that if some disaster were to befall him, they would be rid of him. They accused him of fabricating the Qur’an himself and presenting it in Allah’s name, claiming — God forbid — that it was a deception he had concocted. They repeatedly mocked, saying that if Allah had to choose someone for prophethood, was this the only man He could find? They expressed such aversion to his preaching and outreach as though he were pursuing them demanding something from them, while they went about hiding their faces from him to escape his attention. They would sit together plotting what scheme they could devise against him that would put an end to his mission. And in doing all this, they had no awareness of just how deeply immersed they themselves were in ignorant beliefs — beliefs from whose darkness Muhammad (peace be upon him) was, with utter selflessness, exhausting himself to rescue people.

Criticizing this very attitude of theirs, Allah poses a series of successive questions, each of which either answers one of their objections or comments on some aspect of their ignorance. It is then stated that showing them any miracle to convince them of his prophethood would be entirely futile, because they are such obstinate people that whatever were shown to them, they would find some way to explain it away rather than come to believe.

At the beginning of this section, the Messenger of Allah (peace be upon him) is again instructed to continue his work of calling people and reminding them, without paying heed to the accusations and objections of these opponents and adversaries. And at the end, he is likewise urged to keep confronting this resistance with patience until Allah’s judgment arrives. Along with this, he is reassured that his Lord has not raised him up against the enemies of truth and then abandoned him to his own devices — rather, He is continuously watching over him. Until the hour of His decree arrives, he should bear everything patiently and draw, from glorifying and praising his Lord, the strength needed to carry out Allah’s work in such circumstances.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

وَ الطُّوۡرِ ۙ﴿۱﴾ وَ کِتٰبٍ مَّسۡطُوۡرٍ ۙ﴿۲﴾ فِیۡ رَقٍّ مَّنۡشُوۡرٍ ۙ﴿۳﴾ وَّ الۡبَیۡتِ الۡمَعۡمُوۡرِ ۙ﴿۴﴾ وَ السَّقۡفِ الۡمَرۡفُوۡعِ ۙ﴿۵﴾ وَ الۡبَحۡرِ الۡمَسۡجُوۡرِ ۙ﴿۶﴾ اِنَّ عَذَابَ رَبِّکَ لَوَاقِعٌ ۙ﴿۷﴾ مَّا لَہٗ مِنۡ دَافِعٍ ۙ﴿۸﴾ یَّوۡمَ تَمُوۡرُ السَّمَآءُ مَوۡرًا ۙ﴿۹﴾ وَّ تَسِیۡرُ الۡجِبَالُ سَیۡرًا ﴿ؕ۱۰﴾ فَوَیۡلٌ یَّوۡمَئِذٍ لِّلۡمُکَذِّبِیۡنَ ﴿ۙ۱۱﴾ الَّذِیۡنَ ہُمۡ فِیۡ خَوۡضٍ یَّلۡعَبُوۡنَ ﴿ۘ۱۲﴾ یَوۡمَ یُدَعُّوۡنَ اِلٰی نَارِ جَہَنَّمَ دَعًّا ﴿ؕ۱۳﴾ ہٰذِہِ النَّارُ الَّتِیۡ کُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ ﴿۱۴﴾ اَفَسِحۡرٌ ہٰذَاۤ اَمۡ اَنۡتُمۡ لَا تُبۡصِرُوۡنَ ﴿ۚ۱۵﴾ اِصۡلَوۡہَا فَاصۡبِرُوۡۤا اَوۡ لَا تَصۡبِرُوۡا ۚ سَوَآءٌ عَلَیۡکُمۡ ؕ اِنَّمَا تُجۡزَوۡنَ مَا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿۱۶﴾ اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّ نَعِیۡمٍ ﴿ۙ۱۷﴾ فٰکِہِیۡنَ بِمَاۤ اٰتٰہُمۡ رَبُّہُمۡ ۚ وَ وَقٰہُمۡ رَبُّہُمۡ عَذَابَ الۡجَحِیۡمِ ﴿۱۸﴾ کُلُوۡا وَ اشۡرَبُوۡا ہَنِیۡٓـًٔۢا بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿ۙ۱۹﴾ مُتَّکِئِیۡنَ عَلٰی سُرُرٍ مَّصۡفُوۡفَۃٍ ۚ وَ زَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ ﴿۲۰﴾ وَ الَّذِیۡنَ اٰمَنُوۡا وَ اتَّبَعَتۡہُمۡ ذُرِّیَّتُہُمۡ بِاِیۡمَانٍ اَلۡحَقۡنَا بِہِمۡ ذُرِّیَّتَہُمۡ وَ مَاۤ اَلَتۡنٰہُمۡ مِّنۡ عَمَلِہِمۡ مِّنۡ شَیۡءٍ ؕ کُلُّ امۡرِیًٔۢ بِمَا کَسَبَ رَہِیۡنٌ ﴿۲۱﴾ وَ اَمۡدَدۡنٰہُمۡ بِفَاکِہَۃٍ وَّ لَحۡمٍ مِّمَّا یَشۡتَہُوۡنَ ﴿۲۲﴾ یَتَنَازَعُوۡنَ فِیۡہَا کَاۡسًا لَّا لَغۡوٌ فِیۡہَا وَ لَا تَاۡثِیۡمٌ ﴿۲۳﴾ وَ یَطُوۡفُ عَلَیۡہِمۡ غِلۡمَانٌ لَّہُمۡ کَاَنَّہُمۡ لُؤۡلُؤٌ مَّکۡنُوۡنٌ ﴿۲۴﴾ وَ اَقۡبَلَ بَعۡضُہُمۡ عَلٰی بَعۡضٍ یَّتَسَآءَلُوۡنَ ﴿۲۵﴾ قَالُوۡۤا اِنَّا کُنَّا قَبۡلُ فِیۡۤ اَہۡلِنَا مُشۡفِقِیۡنَ ﴿۲۶﴾ فَمَنَّ اللّٰہُ عَلَیۡنَا وَ وَقٰىنَا عَذَابَ السَّمُوۡمِ ﴿۲۷﴾ اِنَّا کُنَّا مِنۡ قَبۡلُ نَدۡعُوۡہُ ؕ اِنَّہٗ ہُوَ الۡبَرُّ الرَّحِیۡمُ ﴿٪۲۸﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

قسم ہے طور کی¹، اور ایک ایسی کھلی کتاب کی جو رقیق جلد میں لکھی ہوئی ہے ²، اور آباد گھر کی³، اور اونچی چھت کی ⁴، اور موجزن سمندر ⁵ کی، کہ تیرے رب کا عذاب ضرور واقع ہونے والا ہے جسے کوئی دفع کرنے والا نہیں ⁶۔ وہ اس روز واقع ہو گا جب آسمان بری طرح ڈگمگا نے گا⁷ اور پہاڑ اڑے اڑے پھریں ⁸گے ۔ تباہی ہے اس روز ان جھٹلانے والوں کے لیے جو آج کھیل کے طور پر اپنی حجت بازیوں میں لگے ہوۓ ہیں ⁹۔ جس دن انہیں دھکے مار مار کر نار جہنم کی طرف ہے چال جاۓ گا اس وقت ان سے کہا جاۓ گا کہ ’’ یہ وہی آگ ہے جسے تم جھٹلایا کرتے تھے ، اب بتاؤ یہ جادو ہے یا تمہیں سوجھ نہیں رہا ہے ¹⁰ٍ؟ جاؤ اب جھلسو اس کے اندر، تم خواہ صبر کرو یا نہ کرو، تمہارے لیے یکساں ہے ، تمہیں ویسا ہی بدلہ دیا جا رہا ہے جیسے تم عمل کر رہے تھے ۔ 
متقی لوگ ¹¹ وہاں باغوں اور نعمتوں میں ہوں گے ، لطف لے رہے ان چیزوں سے جو ان کا رب انہیں دے گا، اور ان کا رب انہیں دوزخ کے عذاب سے بچا لے گا¹²۔ (ان سے کہا جاۓ گا) کھاؤ اور پیو اور پیو مزے سے ¹³ اپنے ان اعمال کے صلے میں جو تم کرتے رہے ہو۔ وہ آمنے سامنے بچھے ہوۓ تختوں پر تکیے لگاۓ بیٹھے ہوں گے اور ہم خوبصورت آنکھوں والی حوریں ان سے بیاہ دیں گے ¹⁴۔ جو لوگ ایمان لاۓ ہیں اور ان کی اولاد بھی کسی درجہ ایمان میں ان کے نقش قدم پر چلی ہے ان کی اس اولاد کو بھی (جنت میں ) ان کے ساتھ ملا دیں گے اور ان کے عمل میں کوئی گھاٹا ان کو نہ دیں ¹⁵گے ۔ ہر شخص اپنے کسب کے عوض رہن ہے ¹⁶۔ ہم ان کے ہر طرح کے پھل اور گوشت ¹⁷، جس چیز کو بھی ان کا جی چاہے گا، خوب دیے چلے جائیں گے ۔ وہاں وہ ایک دوسرے سے جام شراب لپک لپک کر لے رہے ہوں گے جس میں نہ یا وہ گوئی ہوگی نہ بد کرداری¹⁸۔ اور ان کی خدمت میں وہ لڑکے دوڑتے پھر رہے ہوں گے جو انہی کے لیے مخصوص ہوں گے ¹⁹، ایسے خوبصورت جیسے چھپا کر رکھے ہوۓ موتی۔ یہ لوگ آپس میں ایک دوسرے سے (دنیا میں گزرے ہوۓ ) حالات پوچھیں گے ۔ یہ کہیں گے کہ ہم پہلے اپنے گھر والوں میں ڈرتے ہوۓ زندگی بسر کرتے تھے ²⁰، آخر کار اللہ نے ہم پر فضل فرمایا اور ہمیں جھلسا دینے والی ہوا²¹ کے عذاب سے بچا لیا۔ ہم پچھلی زندگی میں اسی سے دعائیں مانگتے تھے ، وہ واقعی بڑا ہی محسن اور رحیم ہے ۔ ع

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

By the Mount, ¹ and by a Book inscribed ² on unrolled parchment, and by the frequented House, ³ and by the elevated canopy, ⁴ and by the surging sea ⁵ — indeed, the punishment of your Lord is bound to occur; none can avert it. ⁶ It will occur on the Day when the sky will violently convulse ⁷ and the mountains will move about, drifting away. ⁸

Woe on that Day to those who deny — those who are engaged today in idle disputation as mere play. ⁹ On the Day when they will be pushed and shoved toward the Fire of Hell, they will be told: “This is the very Fire you used to deny! Now tell — is this magic, or is it that you simply cannot see? ¹⁰ Enter it now and burn — whether you bear it patiently or not makes no difference to you; you are only being repaid for what you used to do.”

The God-fearing ¹¹ will be amid gardens and blessings, enjoying what their Lord will grant them, and their Lord will have shielded them from the punishment of the blazing Fire. ¹² (It will be said to them,) “Eat and drink to your heart’s content ¹³ as reward for what you used to do.” They will be reclining on couches arranged facing one another, and We shall wed them to companions with beautiful, wide eyes. ¹⁴ Those who believed, and whose descendants followed them in faith to some degree, We shall unite with them their descendants as well (in Paradise), without letting any of their deeds go to waste. ¹⁵ Every person is bound by what he has earned. ¹⁶ We shall keep supplying them abundantly with fruit and meat ¹⁷ of every kind that they may desire. There they will pass around to one another a cup, containing neither vain talk nor incitement to sin. ¹⁸ And there will circulate among them, in service, youths assigned exclusively to them, ¹⁹ as fair as pearls kept hidden away. They will turn to one another, asking about (what passed in the world). They will say: “We used to live in constant fear among our families before; ²⁰ then Allah showed us His favor and saved us from the punishment of the scorching wind. ²¹ We used to call upon Him before this — indeed, He is the Most Kind, the Most Merciful.”

فَذَکِّرۡ فَمَاۤ اَنۡتَ بِنِعۡمَتِ رَبِّکَ بِکَاہِنٍ وَّ لَا مَجۡنُوۡنٍ ﴿ؕ۲۹﴾ اَمۡ یَقُوۡلُوۡنَ شَاعِرٌ نَّتَرَبَّصُ بِہٖ رَیۡبَ الۡمَنُوۡنِ ﴿۳۰﴾ قُلۡ تَرَبَّصُوۡا فَاِنِّیۡ مَعَکُمۡ مِّنَ الۡمُتَرَبِّصِیۡنَ ﴿ؕ۳۱﴾ اَمۡ تَاۡمُرُہُمۡ اَحۡلَامُہُمۡ بِہٰذَاۤ اَمۡ ہُمۡ قَوۡمٌ طَاغُوۡنَ ﴿ۚ۳۲﴾ اَمۡ یَقُوۡلُوۡنَ تَقَوَّلَہٗ ۚ بَلۡ لَّا یُؤۡمِنُوۡنَ ﴿ۚ۳۳﴾ فَلۡیَاۡتُوۡا بِحَدِیۡثٍ مِّثۡلِہٖۤ اِنۡ کَانُوۡا صٰدِقِیۡنَ ﴿ؕ۳۴﴾ اَمۡ خُلِقُوۡا مِنۡ غَیۡرِ شَیۡءٍ اَمۡ ہُمُ الۡخٰلِقُوۡنَ ﴿ؕ۳۵﴾ اَمۡ خَلَقُوا السَّمٰوٰتِ وَ الۡاَرۡضَ ۚ بَلۡ لَّا یُوۡقِنُوۡنَ ﴿ؕ۳۶﴾ اَمۡ عِنۡدَہُمۡ خَزَآئِنُ رَبِّکَ اَمۡ ہُمُ الۡمُصَۜیۡطِرُوۡنَ ﴿ؕ۳۷﴾ اَمۡ لَہُمۡ سُلَّمٌ یَّسۡتَمِعُوۡنَ فِیۡہِ ۚ فَلۡیَاۡتِ مُسۡتَمِعُہُمۡ بِسُلۡطٰنٍ مُّبِیۡنٍ ﴿ؕ۳۸﴾ اَمۡ لَہُ الۡبَنٰتُ وَ لَکُمُ الۡبَنُوۡنَ ﴿ؕ۳۹﴾ اَمۡ تَسۡـَٔلُہُمۡ اَجۡرًا فَہُمۡ مِّنۡ مَّغۡرَمٍ مُّثۡقَلُوۡنَ ﴿ؕ۴۰﴾ اَمۡ عِنۡدَہُمُ الۡغَیۡبُ فَہُمۡ یَکۡتُبُوۡنَ ﴿ؕ۴۱﴾ اَمۡ یُرِیۡدُوۡنَ کَیۡدًا ؕ فَالَّذِیۡنَ کَفَرُوۡا ہُمُ الۡمَکِیۡدُوۡنَ ﴿ؕ۴۲﴾ اَمۡ لَہُمۡ اِلٰہٌ غَیۡرُ اللّٰہِ ؕ سُبۡحٰنَ اللّٰہِ عَمَّا یُشۡرِکُوۡنَ ﴿۴۳﴾ وَ اِنۡ یَّرَوۡا کِسۡفًا مِّنَ السَّمَآءِ سَاقِطًا یَّقُوۡلُوۡا سَحَابٌ مَّرۡکُوۡمٌ ﴿۴۴﴾ فَذَرۡہُمۡ حَتّٰی یُلٰقُوۡا یَوۡمَہُمُ الَّذِیۡ فِیۡہِ یُصۡعَقُوۡنَ ﴿ۙ۴۵﴾ یَوۡمَ لَا یُغۡنِیۡ عَنۡہُمۡ کَیۡدُہُمۡ شَیۡئًا وَّ لَا ہُمۡ یُنۡصَرُوۡنَ ﴿ؕ۴۶﴾ وَ اِنَّ لِلَّذِیۡنَ ظَلَمُوۡا عَذَابًا دُوۡنَ ذٰلِکَ وَ لٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ ﴿۴۷﴾ وَ اصۡبِرۡ لِحُکۡمِ رَبِّکَ فَاِنَّکَ بِاَعۡیُنِنَا وَ سَبِّحۡ بِحَمۡدِ رَبِّکَ حِیۡنَ تَقُوۡمُ ﴿ۙ۴۸﴾ وَ مِنَ الَّیۡلِ فَسَبِّحۡہُ وَ اِدۡبَارَ النُّجُوۡمِ ﴿٪۴۹﴾

پس اے نبیؐ، تم نصیحت کیے جاؤ، اپنے رب کے فضل سے نہ تم کاہن ہو اور نہ مجنون²²۔ 
کیا یہ لوگ کہتے ہیں کہ یہ شخص شاعر ہے جس کے حق میں ہم گردش ایام کا انتظار کر رہے ہیں ²³ٍ؟ ان سے کہو اچھا انتظار کرو، میں بھی تمہارے ساتھ انتظار کرتا ہوں ²⁴۔ کیا ان کی عقلیں انہیں ایسی ہی باتیں کرنے کے لیے کہتے ہیں ؟ یا در حقیقت یہ عناد میں حد سے گزرے ہوۓ لوگ ہیں ²⁵ٍ؟
کیا یہ کہتے ہیں کہ اس شخص نے یہ قرآن خود گھڑ لیا ہے ؟ اصل بات یہ ہے کہ یہ ایمان نہیں لانا چاہتے ²⁶۔ اگر یہ اپنے اس قول میں سچے ہیں تو اسی شان کا ایک کلام بنا لائیں ²⁷۔ 
کیا یہ کسی خالق کے بغیر خود پیدا ہو گۓ ہیں ؟ یا یہ خود اپنے خالق ہیں ؟ یا زمین اور آسمانوں کو انہوں نے پیدا کیا ہے ٍ؟ اصل بات یہ ہے کہ یہ یقین نہیں رکھتے ²⁸۔ 
کیا یہ تیرے رب کے خزانے ان کے قبضے میں ہیں ؟ یا ان پر انہی کا حکم چلتا ہے ²⁹۔ 
کیا ان کے پاس کوئی سیڑھی ہے جس پر چڑھ کر یہ عالم بالا کی سن گن لیتے ہیں ؟ ان میں سے جس نے سن گن لی ہو لاۓ کوئی کھلی دلیل۔ کیا اللہ کے لیے تو ہیں بیٹیاں اور تم لوگوں کے لیے ہیں بیٹے ؟³⁰۔ 
کیا تم ان سے کوئی اجر مانگتے ہو کہ یہ زبردستی پڑی ہوئی چٹّی کے بوجھ تلے دبے جاتے ہیں ؟ ³¹۔ 
کیا ان کے پاس غیب کے حقائق کا علم ہے کہ اس کی بنا پر یہ لکھ رہے ہوں ؟³²۔ 
کیا یہ کوئی چال چلنا چاہتے ہیں ؟³³ (اگر یہ بات ہے ) تو کفر کرنے والوں پر ان کی چال الٹی ہی پڑے گی۔ ³⁴
کیا اللہ کے سوا یہ کوئی اور معبود رکھتے ہیں ؟ اللہ پاک ہے اس شرک سے جو یہ لوگ کر رہے ہیں ³⁵
یہ لوگ آسمان کے ٹکڑے بھی گرتے ہوۓ دیکھ لیں تو کہیں گے یہ بادل ہیں جو امڈے چلے آ رہے ہیں ³⁶۔ پس اے نبی، انہیں ان کے حال پر چھوڑ دو یہاں تک کہ یہ اپنے اس دن کو پہنچ جائیں جس میں یہ مار گراۓ جائیں گے ، جس دن نہ ان کی اپنی کوئی چال ان کے کسی کام آۓ گی نہ کوئی ان کی مدد کو آۓ گا۔ اور اس وقت کے آنے سے پہلے بھی ظالموں کے لیے ایک عذاب ہے ، مگر ان میں سے اکثر جانتے نہیں ہیں ³⁷۔ 
اے نبی، اپنے رب کا فیصلہ آنے تک صبر کرو³⁸، تم ہماری نگاہ میں ہو³⁹۔ تم جب اٹھو تو اپنے رب کی حمد کے ساتھ اس کی تسبیح کرو⁴⁰، رات کو بھی اس کی کیا کرو⁴¹ اور ستارے جب پلٹتے ہیں اس وقت بھی ⁴²۔ ع

So, O Prophet, continue reminding — by the grace of your Lord, you are neither a soothsayer nor a madman. ²²

Do they say that this man is a poet, for whom we are waiting for the turns of fate to overtake him? ²³ Tell them: “Very well, keep waiting — I too am waiting with you.” ²⁴ Is it their reason that prompts them to say such things, or are they simply people who have crossed all bounds in their obstinacy? ²⁵

Do they say that he has fabricated this Qur’an himself? The truth is that they simply do not wish to believe. ²⁶ If they are truthful in this claim of theirs, let them produce a discourse of similar quality. ²⁷

Were they created out of nothing, without any creator? Or are they themselves their own creators? Or did they create the heavens and the earth? The truth is that they have no certainty. ²⁸

Do they hold the treasures of your Lord in their possession? Or is it they who hold sway over everything? ²⁹

Do they have some ladder by which they climb up and eavesdrop on the realm above? Then let whoever among them has eavesdropped bring some clear proof. Are there daughters for Allah while there are sons for you? ³⁰

Or do you ask them for some payment, that they find themselves crushed under a burden of debt? ³¹

Do they possess knowledge of the unseen, that they write it down on that basis? ³²

Do they wish to devise some scheme? ³³ (If that is so,) then it is those who disbelieve who will find their scheme turned against themselves. ³⁴

Do they have some god besides Allah? Exalted is Allah far above the shirk that they commit! ³⁵

Even if they were to see a piece of the sky falling down, they would say, “This is just a mass of clouds.” ³⁶ So, O Prophet, leave them to themselves until they meet that Day of theirs in which they will be struck down — a Day when neither any scheme of theirs will avail them, nor will anyone come to their aid. And even before that time arrives, there is a punishment in store for the wrongdoers, though most of them do not know it. ³⁷

O Prophet, be patient until your Lord’s decree comes, ³⁸ for you are under Our watchful care. ³⁹ Glorify your Lord with His praise when you rise, ⁴⁰ and glorify Him during the night as well, ⁴¹ and at the receding of the stars too. ⁴²

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

Historical Background:

This account of the time of revelation shows us the circumstances in which this surah was revealed. For five years after the start of his mission, the Messenger of Allah (peace be upon him) had been inviting people to Allah’s religion only in private gatherings and select company, reciting Allah’s word to them there. Throughout this entire period, he never had an opportunity to recite the Qur’an before a general public gathering, because the disbelievers’ fierce resistance stood in the way. They understood well how compelling his personality and preaching were, and how powerful an effect the verses of the Qur’an had. So they tried to ensure that neither they themselves nor anyone else would listen to this discourse, and sought to suppress his message purely through false propaganda, spreading all manner of misconceptions about him. To this end, on one hand they went about proclaiming everywhere that Muhammad (peace be upon him) had gone astray and was bent on misleading people. On the other hand, their standing tactic was that wherever he tried to recite the Qur’an, they would raise an uproar so that people could never find out what it actually was that led them to brand him a misguided, deluded man.

In these circumstances, one day the Messenger of Allah (peace be upon him) suddenly stood up to speak in the Sacred Mosque, where a large gathering of the Quraysh had assembled, and at that moment Allah caused this address to flow from his blessed tongue — the address that stands before us as Surah An-Najm. Such was the intensity of this discourse’s effect that when he began reciting it, his opponents were too overwhelmed to even think of raising their usual commotion, and when he prostrated at its conclusion, they too fell into prostration along with him. Afterward they were thrown into severe distress, wondering what weakness had come over them, and people began reproaching them, saying: you used to forbid others from even listening to this speech, yet today you not only listened attentively but even prostrated along with Muhammad (peace be upon him)! In the end, to extricate themselves, they fabricated the claim that after the words “Have you then considered al-Lat and al-‘Uzza, and Manat, the third, the other?” their ears had heard Muhammad utter the words: “These are the exalted cranes (goddesses), and indeed their intercession is to be hoped for” — and so, they said, we assumed Muhammad had returned to our ways. Yet only a deranged person could imagine that such phrases could have any place within the context and flow of this entire surah, which they claimed to have heard with their own ears. (For details, see Tafheem-ul-Qur’an, Volume 3, Surah Al-Hajj, footnotes 96–101.)

Theme and Subject Matter:

The subject of this discourse is to alert the disbelievers of Makkah to the error of the stance they had adopted toward the Qur’an and toward Muhammad (peace be upon him).

The discourse opens by establishing that Muhammad (peace be upon him) is not a man who has gone astray or lost his way, as you have been proclaiming about him, nor has he devised this teaching and message of Islam out of his own heart, as you assume — rather, what he presents is pure revelation sent down to him. The realities he describes to you are not products of his own conjecture and speculation, but things he has actually witnessed with his own eyes. He himself saw the angel through whom this knowledge is conveyed to him. He has been shown, directly, the great signs of his Lord. What he speaks of, he speaks not from mere reasoning but from direct sight. Your arguing with him is exactly like a blind man arguing with a sighted person about something the blind man cannot see but the sighted man can.

Following this, three themes are addressed in turn:

First, the listeners are made to understand that the religion they follow rests on nothing but conjecture and self-serving assumptions. You have taken deities like Lat, Manat, and ‘Uzza as objects of worship, though they have not the slightest share in divinity. You have declared the angels to be daughters of Allah, though you yourselves regard having a daughter as a disgrace. You have assumed that these objects of worship of yours can secure things for you from Allah, even though all the angels and those nearest to Him together cannot get anything approved by Him on their own. None of the beliefs you hold rest on any knowledge or evidence — they are mere desires, for the sake of which you have mistaken certain fancies for reality. This is a grave, fundamental error you are caught up in. The only true religion is one that corresponds to reality, and reality does not bend to people’s wishes such that whatever they imagine to be true becomes true. Conformity with reality is not achieved through guesswork but requires actual knowledge. When that knowledge is presented to you, you turn away from it and instead brand as misguided the very person who is telling you the truth. The real reason behind your falling into this error is that you have no concern for the Hereafter — this world alone is all you seek. That is why you have no desire for truth, nor any concern for whether the beliefs you follow correspond to what is right.

Second, people are told that Allah alone is the Owner and Sovereign of the entire universe. The one rightly guided is the one on His path, and the misguided one is the one who has strayed from it. Neither the misguided one’s error nor the rightly-guided one’s guidance is hidden from Him. He knows everyone’s deeds, and with Him, evil will inevitably be repaid with evil and good with good. The real judgment does not rest on how you regard yourselves in your own conceit, or on how extensively you claim purity for yourselves with your tongue — rather, judgment rests on whether, in Allah’s knowledge, you are truly God-fearing or not. If you avoid the major sins, His mercy is so vast that He will overlook your minor lapses.

Third, a few fundamental matters of the true religion are presented, matters that had already been stated hundreds of years before the Qur’an’s revelation in the scriptures of Ibrahim and Musa (peace be upon them) — so that people would not fall under the misconception that Muhammad (peace be upon him) had brought some novel, unprecedented religion, but would instead realize that these are the same original truths that Allah’s prophets have always conveyed. Along with this, it is also related from these same scriptures that the destruction of ’Ad, Thamud, the people of Nuh, and the people of Lut was not the result of mere chance events, but that Allah destroyed them as punishment for the very same wrongdoing and rebellion that the disbelievers of Makkah were in no way willing to abandon.

After presenting these themes, the discourse closes with the declaration that the hour of decision has drawn near, and none can avert it. Before that hour arrives, you people are being warned through Muhammad (peace be upon him) and the Qur’an, just as earlier peoples were warned. So is this the very thing you find so strange? That you mock? Turn back from this course of yours — bow down before Allah and worship Him alone.

This was the powerful closing of the discourse, hearing which even the most hardened deniers could not restrain themselves — and when the Messenger of Allah (peace be upon him), having uttered these words of divine speech, prostrated, they too fell into prostration, unable to help themselves.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

وَ النَّجۡمِ اِذَا ہَوٰی ۙ﴿۱﴾ مَا ضَلَّ صَاحِبُکُمۡ وَ مَا غَوٰی ۚ﴿۲﴾ وَ مَا یَنۡطِقُ عَنِ الۡہَوٰی ؕ﴿۳﴾ اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی ۙ﴿۴﴾ عَلَّمَہٗ شَدِیۡدُ الۡقُوٰی ۙ﴿۵﴾ ذُوۡ مِرَّۃٍ ؕ فَاسۡتَوٰی ۙ﴿۶﴾ وَ ہُوَ بِالۡاُفُقِ الۡاَعۡلٰی ؕ﴿۷﴾ ثُمَّ دَنَا فَتَدَلّٰی ۙ﴿۸﴾ فَکَانَ قَابَ قَوۡسَیۡنِ اَوۡ اَدۡنٰی ۚ﴿۹﴾ فَاَوۡحٰۤی اِلٰی عَبۡدِہٖ مَاۤ اَوۡحٰی ﴿ؕ۱۰﴾ مَا کَذَبَ الۡفُؤَادُ مَا رَاٰی ﴿۱۱﴾ اَفَتُمٰرُوۡنَہٗ عَلٰی مَا یَرٰی ﴿۱۲﴾ وَ لَقَدۡ رَاٰہُ نَزۡلَۃً اُخۡرٰی ﴿ۙ۱۳﴾ عِنۡدَ سِدۡرَۃِ الۡمُنۡتَہٰی ﴿۱۴﴾ عِنۡدَہَا جَنَّۃُ الۡمَاۡوٰی ﴿ؕ۱۵﴾ اِذۡ یَغۡشَی السِّدۡرَۃَ مَا یَغۡشٰی ﴿ۙ۱۶﴾ مَا زَاغَ الۡبَصَرُ وَ مَا طَغٰی ﴿۱۷﴾ لَقَدۡ رَاٰی مِنۡ اٰیٰتِ رَبِّہِ الۡکُبۡرٰی ﴿۱۸﴾ اَفَرَءَیۡتُمُ اللّٰتَ وَ الۡعُزّٰی ﴿ۙ۱۹﴾ وَ مَنٰوۃَ الثَّالِثَۃَ الۡاُخۡرٰی ﴿۲۰﴾ اَلَکُمُ الذَّکَرُ وَ لَہُ الۡاُنۡثٰی ﴿۲۱﴾ تِلۡکَ اِذًا قِسۡمَۃٌ ضِیۡزٰی ﴿۲۲﴾ اِنۡ ہِیَ اِلَّاۤ اَسۡمَآءٌ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَ اٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ؕ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ وَ مَا تَہۡوَی الۡاَنۡفُسُ ۚ وَ لَقَدۡ جَآءَہُمۡ مِّنۡ رَّبِّہِمُ الۡہُدٰی ﴿ؕ۲۳﴾ اَمۡ لِلۡاِنۡسَانِ مَا تَمَنّٰی ﴿۫ۖ۲۴﴾ فَلِلّٰہِ الۡاٰخِرَۃُ وَ الۡاُوۡلٰی ﴿٪۲۵﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

قسم ہے تارے ¹ کی جبکہ وہ غروب ہوا، تمہارا رفیق ² نہ بھٹکا ہے یہ بہکا ہے ³۔ وہ اپنی خواہش سے نہیں بولتا، یہ تو ایک وحی ہے جو اس پر نازل کی جاتی ⁴ہے ۔ اسے زبر دست قوت والے نے تعلیم دی ⁵ ہے جو بڑا صاحب حکمت ہے ۔ ⁶ وہ سامنے آ کھڑا ہوا جبکہ وہ بالائی افق ⁷ پر تھا، پھر قریب آیا اور اوپر معلق ہو گیا، یہاں تک کہ دو کمانوں کے برابر یا اس سے کچھ کم فاصلہ رہ گیا ⁸۔ تب اس نے اللہ کے بندے کے وحی پہنچائی جو وحی بھی اسے پہنچانی تھی ⁹۔ نظر نے جو کچھ دیکھا، دل نے اس میں جھوٹ نہ ملا یا ¹⁰۔ اب کیا تم اس چیز پر اس سے جھگڑتے ہو جسے وہ آنکھوں سے دیکھتا ہے ؟ 
اور ایک مرتبہ پھر اس نے سدرۃ المنتیٰ کے پاس اس کو دیکھا جہاں پاس ہی جنت الماویٰ ہے ¹¹۔ اس وقت سدرہ پر چھا رہا تھا ¹²۔ نگاہ نہ چوندھیائی نہ حد سے متجاوز ہوئی¹³ اور اس نے اپنے رب کی بڑی نشانیاں دیکھیں ¹⁴۔ 
اب ذرا بتاؤ، تم نے کبھی اس لات، اور اس عزی، اور تیسری ایک اور دیوی منات کی حقیقت پر کچھ غور بھی کیا؟ ¹⁵ کیا بیٹے تمہارے لیۓ ہیں اور بیٹیاں خدا کے لیۓ ¹⁶؟ یہ تو بڑی دھاندلی کی تقسیم ہوئی ! دراصل یہ کچھ نہیں ہیں مگر بس چند نام جو تم نے اور تمہارے باپ دادا نے رکھ لیۓ ہیں۔ ! اللہ نے ان کے لیۓ کوئی سند نازل نہیں ¹⁷ کی۔ حقیقت یہ ہے کہ لوگ محض وہم و گمان کی پیروی کر رہے ہیں اور خواہشات نفس کے مرید بنے ہوۓ ہیں¹⁸۔حالانکہ ان کے رب کی طرف سے ان کے پاس ہدایت آ چکی ¹⁹ہے ۔ کیا انسان جو کچھ چاہے اس کے لیۓ وحی حق ہے ²⁰۔ دینا، اور آخرت کا مالک تو اللہ ہی ہے ۔ ع

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

By the star when it sets, your companion (Muhammad) has neither strayed nor erred, ³ nor does he speak out of his own desire. This is nothing but revelation which is sent down to him, ⁴ taught to him by one mighty in power, ⁵ who is full of wisdom. ⁶ He (the angel) appeared standing on the uppermost horizon, ⁷ then drew near and came down, until he was at a distance of two bow-lengths or even closer, ⁸ and then he conveyed to the servant of Allah the revelation he was to convey. ⁹ The heart did not deny what the eyes saw. ¹⁰ Will you, then, dispute with him about what he saw with his own eyes?

And once again he saw him near the Lote Tree of the Farthest Boundary, close to which lies the Garden of Refuge. ¹¹ At that time the Lote Tree was covered by that which covered it. ¹² His gaze neither wavered nor overstepped its limit, ¹³ and he saw some of the greatest signs of his Lord. ¹⁴

Now tell me — have you ever given any real thought to al-Lat and al-’Uzza, and Manat, the third one besides? ¹⁵ Are sons for you and daughters for Allah? ¹⁶ That indeed would be a most unjust division! These are nothing but names which you and your forefathers have invented — Allah has sent down no authority for them. ¹⁷ In truth, people are merely following conjecture and the desires of their own selves, ¹⁸ even though guidance has already come to them from their Lord. ¹⁹ Does man get whatever he wishes for? ²⁰ To Allah alone belong this world and the Hereafter.

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وَ کَمۡ مِّنۡ مَّلَکٍ فِی السَّمٰوٰتِ لَا تُغۡنِیۡ شَفَاعَتُہُمۡ شَیۡئًا اِلَّا مِنۡۢ بَعۡدِ اَنۡ یَّاۡذَنَ اللّٰہُ لِمَنۡ یَّشَآءُ وَ یَرۡضٰی ﴿۲۶﴾ اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ لَیُسَمُّوۡنَ الۡمَلٰٓئِکَۃَ تَسۡمِیَۃَ الۡاُنۡثٰی ﴿۲۷﴾ وَ مَا لَہُمۡ بِہٖ مِنۡ عِلۡمٍ ؕ اِنۡ یَّتَّبِعُوۡنَ اِلَّا الظَّنَّ ۚ وَ اِنَّ الظَّنَّ لَا یُغۡنِیۡ مِنَ الۡحَقِّ شَیۡئًا ﴿ۚ۲۸﴾ فَاَعۡرِضۡ عَنۡ مَّنۡ تَوَلّٰی ۬ۙ عَنۡ ذِکۡرِنَا وَ لَمۡ یُرِدۡ اِلَّا الۡحَیٰوۃَ الدُّنۡیَا ﴿ؕ۲۹﴾ ذٰلِکَ مَبۡلَغُہُمۡ مِّنَ الۡعِلۡمِ ؕ اِنَّ رَبَّکَ ہُوَ اَعۡلَمُ بِمَنۡ ضَلَّ عَنۡ سَبِیۡلِہٖ ۙ وَ ہُوَ اَعۡلَمُ بِمَنِ اہۡتَدٰی ﴿۳۰﴾ وَ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ ۙ لِیَجۡزِیَ الَّذِیۡنَ اَسَآءُوۡا بِمَا عَمِلُوۡا وَ یَجۡزِیَ الَّذِیۡنَ اَحۡسَنُوۡا بِالۡحُسۡنٰی ﴿ۚ۳۱﴾ اَلَّذِیۡنَ یَجۡتَنِبُوۡنَ کَبٰٓئِرَ الۡاِثۡمِ وَ الۡفَوَاحِشَ اِلَّا اللَّمَمَ ؕ اِنَّ رَبَّکَ وَاسِعُ الۡمَغۡفِرَۃِ ؕ ہُوَ اَعۡلَمُ بِکُمۡ اِذۡ اَنۡشَاَکُمۡ مِّنَ الۡاَرۡضِ وَ اِذۡ اَنۡتُمۡ اَجِنَّۃٌ فِیۡ بُطُوۡنِ اُمَّہٰتِکُمۡ ۚ فَلَا تُزَکُّوۡۤا اَنۡفُسَکُمۡ ؕ ہُوَ اَعۡلَمُ بِمَنِ اتَّقٰی ٪﴿۳۲﴾

آسمانوں میں کتنے ہی فرشتے موجود ہیں۔ ان کی شفاعت کچھ بھی کام نہیں آسکتی جب تک کہ اللہ کسی ایسے شخص کے حق میں اس کی اجازت نہ دے جس کے لیۓ وہ کوئی عرض داشت سننا چاہے اور اس کو پسند کرے ²¹ مگر جو لوگ آخرت کو نہیں مانتے وہ فرشتوں کو دیویوں کے ناموں سے موسم کرتے ہیں ²²۔ حالانکہ اس معاملہ کا علم انہیں حاصل نہیں ہے ، وہ محض گمان کی پیروی کر رہے ²³ ہیں، اور گمان حق کی جگہ کچھ بھی کام نہیں دے سکتا۔ 
پس اے نبی ﷺ جو شخص ہمارے ذکر سے منہ پھیر تا ہے ²⁴، اور دنیا کی زندگی کے سوا جسے کچھ مطلوب نہیں ہے ، اسے اس کے حال پر چھوڑ دو ²⁵۔۔۔۔۔۔۔۔۔۔۔۔۔  ²⁶ان لوگوں کا مبلغ علم بس یہی کچھ ہے ۔²⁷ یہ بات تیرا رب ہی زیادہ جانتا ہے کہ اس کے راستے سے کون بھٹک گیا ہے اور کون سیدھے راستے پر ہے ، اور زمین اور آسمان کی ہر چیز کا مالک اللہ ہی ہے ²⁸۔۔۔۔۔۔۔۔۔۔۔۔۔۔ تاکہ ²⁹ اللہ برائی کرنے والوں کو ان کے عمل کا بدلہ دے اور ان لوگوں کو اچھی جزا سے نواز ے جنہوں نے نیک رویہ اختیار کیا ہے ، جو بڑے بڑے گناہوں³⁰ اور کھلے کھلے قبیح افعال ³¹ سے پرہیز کرتے ہیں، الا یہ کہ کچھ قصور ان سے سرزد ³² ہو جاۓ بلاشبہ تیرے رب کا دامن مغفرت بہت وسیع ہے ³³۔ وہ تمھیں اس وقت سے خوب جانتا ہے جب اس نے زمین سے تمھیں پیدا کیا اور جب تم اپنی ماؤں کے پیٹیوں میں ابھی جنین ہی تھے ۔ پس اپنے نفس کی پاکی کے دعوے نہ کرو، وہی بہتر جانتا ہے کہ واقعی متقی کون ہے ۔ ع

How many angels there are in the heavens! Yet their intercession can be of no avail whatsoever unless Allah grants permission in favor of whomever He wills to hear a plea and is pleased with. ²¹ But those who do not believe in the Hereafter give the angels names of goddesses, ²² even though they have no knowledge of this matter — they are merely following conjecture, ²³ and conjecture can serve no purpose in place of the truth.

So, O Prophet, turn away from whoever turns his back on Our reminder ²⁴ and desires nothing but the life of this world; leave him to his state. ²⁵ …………………… ²⁶ That is the sum total of such people’s knowledge. ²⁷ It is your Lord who best knows who has strayed from His path and who is rightly guided, and to Allah alone belongs everything in the heavens and the earth, ²⁸ …………………… so that ²⁹ Allah may requite the evildoers for what they have done, and reward with the best those who have done good — those who avoid the major sins ³⁰ and gross indecencies, ³¹ even though they may occasionally commit minor lapses. ³² Indeed, the forgiveness of your Lord is vast. ³³ He knows you best — from the time He created you out of the earth, and when you were still embryos in your mothers’ wombs. So do not claim purity for yourselves; He knows best who is truly God-fearing.

اَفَرَءَیۡتَ الَّذِیۡ تَوَلّٰی ﴿ۙ۳۳﴾ وَ اَعۡطٰی قَلِیۡلًا وَّ اَکۡدٰی ﴿۳۴﴾ اَعِنۡدَہٗ عِلۡمُ الۡغَیۡبِ فَہُوَ یَرٰی ﴿۳۵﴾ اَمۡ لَمۡ یُنَبَّاۡ بِمَا فِیۡ صُحُفِ مُوۡسٰی ﴿ۙ۳۶﴾ وَ اِبۡرٰہِیۡمَ الَّذِیۡ وَفّٰۤی ﴿ۙ۳۷﴾ اَلَّا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ﴿ۙ۳۸﴾ وَ اَنۡ لَّیۡسَ لِلۡاِنۡسَانِ اِلَّا مَا سَعٰی ﴿ۙ۳۹﴾ وَ اَنَّ سَعۡیَہٗ سَوۡفَ یُرٰی ﴿۪۴۰﴾ ثُمَّ یُجۡزٰىہُ الۡجَزَآءَ الۡاَوۡفٰی ﴿ۙ۴۱﴾ وَ اَنَّ اِلٰی رَبِّکَ الۡمُنۡتَہٰی ﴿ۙ۴۲﴾ وَ اَنَّہٗ ہُوَ اَضۡحَکَ وَ اَبۡکٰی ﴿ۙ۴۳﴾ وَ اَنَّہٗ ہُوَ اَمَاتَ وَ اَحۡیَا ﴿ۙ۴۴﴾ وَ اَنَّہٗ خَلَقَ الزَّوۡجَیۡنِ الذَّکَرَ وَ الۡاُنۡثٰی ﴿ۙ۴۵﴾ مِنۡ نُّطۡفَۃٍ اِذَا تُمۡنٰی ﴿۪۴۶﴾ وَ اَنَّ عَلَیۡہِ النَّشۡاَۃَ الۡاُخۡرٰی ﴿ۙ۴۷﴾ وَ اَنَّہٗ ہُوَ اَغۡنٰی وَ اَقۡنٰی ﴿ۙ۴۸﴾ وَ اَنَّہٗ ہُوَ رَبُّ الشِّعۡرٰی ﴿ۙ۴۹﴾ وَ اَنَّہٗۤ اَہۡلَکَ عَادَۨ ا الۡاُوۡلٰی ﴿ۙ۵۰﴾ وَ ثَمُوۡدَا۠ فَمَاۤ اَبۡقٰی ﴿ۙ۵۱﴾ وَ قَوۡمَ نُوۡحٍ مِّنۡ قَبۡلُ ؕ اِنَّہُمۡ کَانُوۡا ہُمۡ اَظۡلَمَ وَ اَطۡغٰی ﴿ؕ۵۲﴾ وَ الۡمُؤۡتَفِکَۃَ اَہۡوٰی ﴿ۙ۵۳﴾ فَغَشّٰہَا مَا غَشّٰی ﴿ۚ۵۴﴾ فَبِاَیِّ اٰلَآءِ رَبِّکَ تَتَمَارٰی ﴿۵۵﴾ ہٰذَا نَذِیۡرٌ مِّنَ النُّذُرِ الۡاُوۡلٰی ﴿۵۶﴾ اَزِفَتِ الۡاٰزِفَۃُ ﴿ۚ۵۷﴾ لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ کَاشِفَۃٌ ﴿ؕ۵۸﴾ اَفَمِنۡ ہٰذَا الۡحَدِیۡثِ تَعۡجَبُوۡنَ ﴿ۙ۵۹﴾ وَ تَضۡحَکُوۡنَ وَ لَا تَبۡکُوۡنَ ﴿ۙ۶۰﴾ وَ اَنۡتُمۡ سٰمِدُوۡنَ ﴿۶۱﴾ فَاسۡجُدُوۡا لِلّٰہِ وَ اعۡبُدُوۡا ﴿٪ٛ۶۲﴾

پھر اسے نبی ﷺ تم نے اس شخص کو بھی جو راہ خدا سے پھر گیا اور تھوڑا سا دے کر رک گیا۔ ³⁴ کیا اس کے پاس غیب کا علم ہے کہ وہ حقیقت کو دیکھ رہا ³⁵ ہے ؟ کیا اسے ان باتوں کی کوئی خبر نہیں پہنچی جو موسی کے صحیفوں اور اس ابراہیم کے صحیفوں میں بیان ہوئی ہیں جس نے وفا کا حق ادا کر³⁶ دیا؟ 
“یہ کوئی بوجھ اٹھانے والا دوسرے کا بوجھ نہیں اٹھا ۓ گا³⁷، اور یہ کہ انسان کے لیۓ کچھ نہیں ہے مگر وہ جس کی اس نے سعی کی ہے ³⁸، اور یہ کہ اس کی سعی عنقریب دیکھی جاۓ گی ³⁹ اور اس کی پوری جزا سے دی جاۓ گی، اور یہ کہ آخر کار پہنچنا تیرے رب ہی کے پاس ہے ، 
اور یہ کہ اسی نے ہنسا یا اور اسی نے رلایا، ⁴⁰، 
اور یہ کہ اسی نے موت دی اور اسی نے زندگی بخشی، 
اور یہ کہ اسی نے نر اور مادہ کا جوڑا پیدا کیا ایک بوند سے جب وہ ٹپکا ئی جاتی ہے ، ⁴¹
اور یہ کہ دوسری زندگی بخشنا بھی اسی کے ذمہ ہے ⁴²، 
اور یہ کہ اسی نے غنی کیا اور جائداد بخشی، ⁴³
اور یہ کہ وہی شِعریٰ کا رب ہے ⁴⁴
اور یہ کہ اسی نے عاد اولیٰ ⁴⁵ کو ہلاک کیا، اور ثمود کو ایسا مٹا یا کہ ان میں سے کسی کو باقی نہ چھوڑا اور ان سے پہلے قوم نوح کو تباہ کیا کیونکہ وہ تھے ہی سخت ظالم و سر کش لوگ اور اوندھی گرنے والی بستیوں کو اٹھا پھینکا، پھر چھا دیا ان پر وہ کچھ جو (تم جانتے ہی ہو کہ )کیا چھا دیا۔ ⁴⁶۔ 
پس ⁴⁷ اے مخاطب، اپنے رب کی کن کن نعمتوں میں شک کرے ⁴⁸ گا؟ 
یہ ایک تبنیہ ہے پہلے آئی ہوئی تنبیہات میں سے ⁴⁹۔ آنے والی گھڑی قریب آ لگی ⁵⁰ ہے ، اللہ کے سوا کوئی اس کو ہٹا نے والا نہیں ⁵¹۔ اب کیا یہی وہ باتیں ہیں جن پر تم اظہار تعجب کرتے ہو ⁵²؟ ہنستے ہو اور روتے نہیں ہو ⁵³؟ اور گا بجا کر انہیں ٹالتے ⁵⁴ ہو؟ جھک جاؤ اللہ کے آ گئے اور بندگی۔ بجا لاؤ⁵⁵۔

Have you also considered that person who turned away from the path of Allah, ³⁴ giving a little and then withholding? Does he possess knowledge of the unseen, that he can see the reality? ³⁵ Has he not been informed of what is contained in the scriptures of Musa, and of Ibrahim, who fulfilled his covenant in full? ³⁶ —

“That no bearer of burden shall bear another’s burden, ³⁷ and that man shall have nothing but what he strives for, ³⁸ and that his effort will soon be seen, ³⁹ and he will be repaid for it in full, and that the final return is to your Lord alone,

and that it is He who causes laughter and weeping, ⁴⁰

and that it is He who causes death and gives life,

and that it is He who created the pair, male and female, from a drop of semen when it is emitted, ⁴¹

and that it is upon Him to bring about the second creation as well, ⁴²

and that it is He who grants riches and possessions, ⁴³

and that He alone is the Lord of Sirius (the Dog Star), ⁴⁴

and that it is He who destroyed the earlier ’Ad, ⁴⁵ and wiped out Thamud, leaving none of them remaining, and before them destroyed the people of Nuh, for they were extremely unjust and rebellious people — and He overturned the ruined towns, then covered them with what (you well know) He covered them with. ⁴⁶

So, then, O listener, which of your Lord’s favors will you doubt? ⁴⁷ ⁴⁸

This is a warning among the earlier warnings that have come before. ⁴⁹ The Approaching Hour has drawn near; ⁵⁰ none besides Allah can avert it. ⁵¹ Do you, then, marvel at these very words, ⁵² laughing and not weeping, ⁵³ diverting yourselves with idle amusement instead? ⁵⁴ Prostrate yourselves before Allah, and worship Him! ⁵⁵

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

Period of Revelation:

This surah mentions the incident of the splitting of the moon, which helps determine the time of its revelation. The commentators and traditionists agree that this event took place at Mina, in sacred Makkah, about five years before the Hijrah.

Subject and Theme:

In this surah, the disbelievers of Makkah are warned about the stubbornness they had adopted in opposing the Messenger of Allah’s (peace be upon him) call. The astonishing event of the splitting of the moon was a clear sign that the Resurrection which the Messenger of Allah (peace be upon him) had been warning them about could actually occur, and that the time of its coming was drawing near. A body as immense as the moon split apart before their very eyes. Its two pieces separated so swiftly that observers saw one piece on one side of the mountain and the other piece on the opposite side. Then, in an instant, the two pieces rejoined. This was clear proof that the system of the universe is neither eternal nor everlasting nor imperishable. It can fall into disorder. Great stars and planets can burst apart, scatter, and collide with one another—everything that the Quran describes when detailing the events of the Resurrection can indeed happen. Moreover, this event indicated that the disintegration of the cosmic order had already begun, and that the time was near when the Resurrection would take place. It was in this light that the Prophet (peace be upon him) drew people’s attention to the event, saying, “Witness this and bear testimony.” But the disbelievers dismissed it as a feat of magic and persisted in their denial. It is for this very obstinacy that they are reproached in this surah.

The discourse opens by stating that these people will not be convinced through admonition alone; they will only believe once the Resurrection actually takes place, when they emerge from their graves rushing toward the Gatherer of the Day of Judgment.

After this, the surah briefly recounts the stories of the peoples of Noah, ’Ad, Lot, and the House of Pharaoh, describing the painful punishment that befell these nations when they rejected the warnings of the messengers sent to them by God. After narrating the account of each nation, the surah repeatedly emphasizes that the Quran is an easy means of admonition—if any nation learns a lesson from it and returns to the right path, it need not face the punishments that befell those earlier peoples. What foolishness it is, then, that instead of accepting guidance through this easy means, some insist they will not believe without first witnessing the punishment themselves.

Having given these cautionary examples from the history of past nations, the surah addresses the disbelievers of Makkah directly: if you adopt the same conduct for which other nations were punished, why should you not be punished as well? Do you possess some special privilege that you should be treated differently from others? Or has some special exemption been written down for you, granting that the very crime for which others were seized will not cause you to be seized? And if you take pride in your numbers and strength, soon this very force of yours will be seen fleeing in defeat, and an even harsher reckoning awaits you on the Day of Resurrection. Finally, the disbelievers are told that Allah requires no elaborate preparation to bring about the Resurrection—with a single command, it will occur in the blink of an eye. But like everything else, the order of the universe and of humankind has its own appointed measure (taqdir); it will come at the time fixed for it according to that measure. It cannot be that the Resurrection would be brought about immediately simply to satisfy the demand of a challenger. If you persist in defiance for not seeing it come, you will bear the consequence of your own misdeeds. Your complete record is being prepared with God, in which no act of yours—small or great—goes unrecorded.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اِقۡتَرَبَتِ السَّاعَۃُ وَ انۡشَقَّ الۡقَمَرُ ﴿۱﴾ وَ اِنۡ یَّرَوۡا اٰیَۃً یُّعۡرِضُوۡا وَ یَقُوۡلُوۡا سِحۡرٌ مُّسۡتَمِرٌّ ﴿۲﴾ وَ کَذَّبُوۡا وَ اتَّبَعُوۡۤا اَہۡوَآءَہُمۡ وَ کُلُّ اَمۡرٍ مُّسۡتَقِرٌّ ﴿۳﴾ وَ لَقَدۡ جَآءَہُمۡ مِّنَ الۡاَنۡۢبَآءِ مَا فِیۡہِ مُزۡدَجَرٌ ۙ﴿۴﴾ حِکۡمَۃٌۢ بَالِغَۃٌ فَمَا تُغۡنِ النُّذُرُ ۙ﴿۵﴾ فَتَوَلَّ عَنۡہُمۡ ۘ یَوۡمَ یَدۡعُ الدَّاعِ اِلٰی شَیۡءٍ نُّکُرٍ ۙ﴿۶﴾ خُشَّعًا اَبۡصَارُہُمۡ یَخۡرُجُوۡنَ مِنَ الۡاَجۡدَاثِ کَاَنَّہُمۡ جَرَادٌ مُّنۡتَشِرٌ ۙ﴿۷﴾ مُّہۡطِعِیۡنَ اِلَی الدَّاعِ ؕ یَقُوۡلُ الۡکٰفِرُوۡنَ ہٰذَا یَوۡمٌ عَسِرٌ ﴿۸﴾ کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ فَکَذَّبُوۡا عَبۡدَنَا وَ قَالُوۡا مَجۡنُوۡنٌ وَّ ازۡدُجِرَ ﴿۹﴾ فَدَعَا رَبَّہٗۤ اَنِّیۡ مَغۡلُوۡبٌ فَانۡتَصِرۡ ﴿۱۰﴾ فَفَتَحۡنَاۤ اَبۡوَابَ السَّمَآءِ بِمَآءٍ مُّنۡہَمِرٍ ﴿۫ۖ۱۱﴾ وَّ فَجَّرۡنَا الۡاَرۡضَ عُیُوۡنًا فَالۡتَقَی الۡمَآءُ عَلٰۤی اَمۡرٍ قَدۡ قُدِرَ ﴿ۚ۱۲﴾ وَ حَمَلۡنٰہُ عَلٰی ذَاتِ اَلۡوَاحٍ وَّ دُسُرٍ ﴿ۙ۱۳﴾ تَجۡرِیۡ بِاَعۡیُنِنَا ۚ جَزَآءً لِّمَنۡ کَانَ کُفِرَ ﴿۱۴﴾ وَ لَقَدۡ تَّرَکۡنٰہَاۤ اٰیَۃً فَہَلۡ مِنۡ مُّدَّکِرٍ ﴿۱۵﴾ فَکَیۡفَ کَانَ عَذَابِیۡ وَ نُذُرِ ﴿۱۶﴾ وَ لَقَدۡ یَسَّرۡنَا الۡقُرۡاٰنَ لِلذِّکۡرِ فَہَلۡ مِنۡ مُّدَّکِرٍ ﴿۱۷﴾ کَذَّبَتۡ عَادٌ فَکَیۡفَ کَانَ عَذَابِیۡ وَ نُذُرِ ﴿۱۸﴾ اِنَّاۤ اَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا صَرۡصَرًا فِیۡ یَوۡمِ نَحۡسٍ مُّسۡتَمِرٍّ ﴿ۙ۱۹﴾ تَنۡزِعُ النَّاسَ ۙ کَاَنَّہُمۡ اَعۡجَازُ نَخۡلٍ مُّنۡقَعِرٍ ﴿۲۰﴾ فَکَیۡفَ کَانَ عَذَابِیۡ وَ نُذُرِ ﴿۲۱﴾ وَ لَقَدۡ یَسَّرۡنَا الۡقُرۡاٰنَ لِلذِّکۡرِ فَہَلۡ مِنۡ مُّدَّکِرٍ ﴿٪۲۲﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

قیامت کی گھڑی قریب آ گئی اور چاند پھٹ ¹گیا ۔ مگر ان لوگوں کا حال یہ ہے کہ خواہ کوئی نشانی دیکھ لیں منہ موڑ جاتے ہیں اور کہتے ہیں یہ تو چلتا ہوا جادو ہے ²۔ انہوں نے (اس کو بھی) جھٹلا دیا اور اپنی خواہشات نفس ہی کی پیروی کی ³ ۔ ہر معاملہ کو آخر کار ایک انجام پر پہنچ کر رہنا ہے ⁴۔ 
ان لوگوں کے سامنے (پچھلی قوموں کے ) وہ حالات آ چکے ہیں جن میں سرکشی سے باز رکھنے کے لیے کافی سامان عبرت ہے اور ایسی حکمت جو نصیحت کے مقصد کو بہ درجہ اتم پورا کرتے ہے ۔ مگر تنبیہات ان پر کار گر نہیں ہوتیں ۔ پس اے نبیؐ ، ان سے رخ پھیر لو⁵۔ جس روز پکارنے والا ایک سخت ناگوار ⁶چیز کی طرف پکارے گا، لوگ سہمی ہوئی نگاہوں کے ساتھ⁷ اپنی قبروں ⁸سے اس طرح نکلیں گے گویا وہ بکھری ہوئی ٹڈیاں ہیں ۔ پکارنے والے کی طرف دوڑے جا رہے ہوں گے اور وہی منکرین (جو دنیا میں اس کا انکار کرتے تھے ) اس وقت کہیں گے کہ یہ دن تو بڑا کٹھن ہے ۔ 
ان سے پہلے نوحؑ کی قوم جھٹلا چکی ہے ⁹ ۔ انہوں نے ہمارے بندے کو جھوٹا قرار دیا اور کہا کہ یہ دیوانہ ہے ، اور وہ بری طرح جھڑکا گیا¹⁰ ۔ آخر کار اس نے اپنے رب کو پکارا کہ ’’ میں مغلوب ہو چکا ، اب تو ان سے انتقام لے ‘‘۔ تب ہم نے موسلا دھار بارش سے آسمان کے دروازے کھول دیے اور زمین کو پھاڑ کر چشموں میں تبدیل کر دیا¹¹، اور یہ سارا پانی اس کام کو پورا کرنے لیے مل گیا جو مقدر ہو چکا تھا، اور نوحؑ کو ہم نے ایک تختوں اور کیلوں ¹²والی پر سوار کر دیا جو ہماری نگرانی میں چل رہی تھی ۔ یہ تھا بدلہ اس شخص کی خاطر جس کی ناقدری کی گئی تھی¹³۔ اس کشتی کو ہن نے ایک نشانی بنا کر چھوڑ دیا¹⁴ ، پھر کوئی ہے نصیحت قبول کرنے والا ؟ دیکھ لو، کیسا تھا میرا عذاب اور کیسی تھیں میری تنبیہات ۔ ہم نے اس قرآن کو نصیحت کے لیے آسان ذریعہ بنا دیا ہے ¹⁵ ، پھر کیا ہے کوئی نصیحت قبول کرنے والا؟ 
عاد نے جھٹلایا ، تو دیکھ لو کہ کیسا تھا میرا عذاب اور کیسی تھیں میری تنبیہات ۔ ہم نے ایک پیہم نحوست کے دن¹⁶ سخت طوفانی ہوا ان پر بھیج دی جو لوگوں کو اٹھا اٹھا کر اس طرح پھینک رہی تھی جیسے وہ جڑ سے اکھیڑے ہوۓ کھجور کے تنے ہوں ۔ پس دیکھ لو کہ کیسا تھا میرا عذاب اور کیسی تھیں میری تنبیہات۔ ہم نے اس قرآن کو نصیحت کے لیے آسان ذریعہ بنا دیا ہے ، پھر کیا ہے کوئی نصیحت قبول کرنے والا؟۔ع

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

The Hour has drawn near, and the moon has split.¹ Yet whatever sign these people see, they turn away and say, “This is continuous magic.“² They denied (this too) and followed their own base desires.³ But every matter must reach its final settlement.⁴

Before these people lie accounts (of former nations) which contain ample material for taking warning against rebellion, and wisdom which fulfills the purpose of admonition to the fullest degree. Yet warnings have no effect on them. So, O Prophet, turn away from them.⁵ On the day when the Caller will call them to a most dreadful thing,⁶ they will come forth from their graves⁸ with downcast, terrified eyes,⁷ as though they were scattered locusts, rushing toward the Caller. And those very deniers (who used to deny it in the world) will say on that day, “This is indeed a hard day.”

Before them, the people of Noah had already denied.⁹ They rejected Our servant as a liar and said, “He is a madman,” and he was rebuked most harshly.¹⁰ At last he called upon his Lord: “I have been overpowered, so take revenge (on my behalf).” Then We opened the gates of the sky with torrential rain, and split the earth into gushing springs,¹¹ and all this water combined to accomplish the matter that had already been decreed. And We carried him upon a thing made of planks and nails,¹² sailing under Our watchful care—a reward for the one who had been rejected and disdained.¹³ And We left that ship behind as a sign¹⁴—so is there any who will take heed? Behold, how was My punishment, and how were My warnings! We have made this Quran easy for admonition¹⁵—so is there any who will take heed?

’Ad denied—so behold, how was My punishment, and how were My warnings! We sent upon them a furiously raging wind on a day of continuous ill fortune,¹⁶ which flung people about as though they were uprooted trunks of palm trees. So behold, how was My punishment, and how were My warnings! We have made this Quran easy for admonition—so is there any who will take heed?

کَذَّبَتۡ ثَمُوۡدُ بِالنُّذُرِ ﴿۲۳﴾ فَقَالُوۡۤا اَبَشَرًا مِّنَّا وَاحِدًا نَّتَّبِعُہٗۤ ۙ اِنَّاۤ اِذًا لَّفِیۡ ضَلٰلٍ وَّ سُعُرٍ ﴿۲۴﴾ ءَاُلۡقِیَ الذِّکۡرُ عَلَیۡہِ مِنۡۢ بَیۡنِنَا بَلۡ ہُوَ کَذَّابٌ اَشِرٌ ﴿۲۵﴾ سَیَعۡلَمُوۡنَ غَدًا مَّنِ الۡکَذَّابُ الۡاَشِرُ ﴿۲۶﴾ اِنَّا مُرۡسِلُوا النَّاقَۃِ فِتۡنَۃً لَّہُمۡ فَارۡتَقِبۡہُمۡ وَ اصۡطَبِرۡ ﴿۫۲۷﴾ وَ نَبِّئۡہُمۡ اَنَّ الۡمَآءَ قِسۡمَۃٌۢ بَیۡنَہُمۡ ۚ کُلُّ شِرۡبٍ مُّحۡتَضَرٌ ﴿۲۸﴾ فَنَادَوۡا صَاحِبَہُمۡ فَتَعَاطٰی فَعَقَرَ ﴿۲۹﴾ فَکَیۡفَ کَانَ عَذَابِیۡ وَ نُذُرِ ﴿۳۰﴾ اِنَّاۤ اَرۡسَلۡنَا عَلَیۡہِمۡ صَیۡحَۃً وَّاحِدَۃً فَکَانُوۡا کَہَشِیۡمِ الۡمُحۡتَظِرِ ﴿۳۱﴾ وَ لَقَدۡ یَسَّرۡنَا الۡقُرۡاٰنَ لِلذِّکۡرِ فَہَلۡ مِنۡ مُّدَّکِرٍ ﴿۳۲﴾ کَذَّبَتۡ قَوۡمُ لُوۡطٍۭ بِالنُّذُرِ ﴿۳۳﴾ اِنَّاۤ اَرۡسَلۡنَا عَلَیۡہِمۡ حَاصِبًا اِلَّاۤ اٰلَ لُوۡطٍ ؕ نَجَّیۡنٰہُمۡ بِسَحَرٍ ﴿ۙ۳۴﴾ نِّعۡمَۃً مِّنۡ عِنۡدِنَا ؕ کَذٰلِکَ نَجۡزِیۡ مَنۡ شَکَرَ ﴿۳۵﴾ وَ لَقَدۡ اَنۡذَرَہُمۡ بَطۡشَتَنَا فَتَمَارَوۡا بِالنُّذُرِ ﴿۳۶﴾ وَ لَقَدۡ رَاوَدُوۡہُ عَنۡ ضَیۡفِہٖ فَطَمَسۡنَاۤ اَعۡیُنَہُمۡ فَذُوۡقُوۡا عَذَابِیۡ وَ نُذُرِ ﴿۳۷﴾ وَ لَقَدۡ صَبَّحَہُمۡ بُکۡرَۃً عَذَابٌ مُّسۡتَقِرٌّ ﴿ۚ۳۸﴾ فَذُوۡقُوۡا عَذَابِیۡ وَ نُذُرِ ﴿۳۹﴾ وَ لَقَدۡ یَسَّرۡنَا الۡقُرۡاٰنَ لِلذِّکۡرِ فَہَلۡ مِنۡ مُّدَّکِرٍ ﴿٪۴۰﴾

ثمود نے تنبیہات کو جھٹلایا اور کہنے لگے ’’ایک اکیلا آدمی جو ہم ہی میں سے ہے کا اب ہم اس کے پیچھے چلیں ¹⁷؟ اس کا تباع ہم قبول کر لیں تو اس کے معنی یہ ہوں گے کہ ہم بہک گیے ہیں اور ہماری عقل ماری گئی ہے ۔ کیا ہمارے درمیان بس یہی ایک شخص تھا جس پر خدا کا ذکر نازل کیا گیا؟ نہیں ، بلکہ یہ پرلے درجے کا جھوٹا اور بر خود غلط ہے ‘‘¹⁸ ۔ (ہم نے اپنے پیغمبر سے کہا)’’کل ہی انہیں معلوم ہوا جاتا ہے کہ کون پرلے درجے کا جھوٹا اور بر خود غلط ہے ۔ ہم اونٹنی کو ان کے لیے فتنہ بنا کر بھیج رہے ہیں ۔ اب ذرا صبر کے ساتھ دیکھ کہ ان کا کیا انجام ہوتا ہے ۔ ان کو جتا دے کہ پانی ان کے اور اونٹنی کے درمیان تقسیم ہو گا اور ہر ایک اپنی باری کے دن پانی پر آۓ گا‘‘¹⁹ ۔ آخر کار ان لوگوں نے اپنے آدمی کو پکارا اور اس نے اس کام کا بیڑا اٹھایا اور اونٹنی کو مار ڈالا ²⁰۔ پھر دیکھ لو کہ کیسا تھا میرا عذاب اور کیسی تھیں میری تنبیہات ۔ ہم نے ان پر بس ایک ہی دھماکا چھوڑا اور وہ باڑے والے کی رَوندی ہوئی باڑھ کی طرح بھس ہو کر رہ گیے ²¹۔ ہم نے اس قرآن کو نصیحت کے لیے آسان ذریعہ بن دیا ہے ، اب ہے کوئی نصیحت قبول کرنے والا؟
لوط کی قوم نے تنبیہات کو جھٹلایا اور ہم نے پتھراؤ کرنے والی ہوا اس پر بھیج دی ۔ صرف لوط کے گھر والے اس سے محفوظ رہے ۔ ان کو ہم نے اپنے فضل سے رات کے پچھلے پہر بچا کر نکال دیا۔ یہ جزا دیتے ہیں ہم ہر اس شخص کو جو شکر گزار ہوتا ہے ۔ لوط نے اپنی قوم کے لوگوں ہماری پکڑ سے خبردار کیا مگر وہ ساری تنبیہات کو مشکوک سمجھ کر باتوں میں اُڑاتے رہے ۔ پھر انہوں نے اسے اپنے مہمانوں کی حفاظت سے باز رکھنے کی کوشش کی۔ آخر کار ہم نے ان کی آنکھیں موند دیں کہ چکھو اب میرے عذاب اور میری تنبیہات کا مزا ²²۔ صبح سویرے ہی ایک اٹل عذاب نے ان کو آ لیا ۔ چکھو مزا اب میرے عذاب کا اور میری تنبیہات کا۔ ہم نے اس قرآن کو نصیحت کے لیے آسان ذریعہ بن دیا ہے ، پس ہے کوئی نصیحت قبول کرنے والا؟ ع

Thamud denied the warnings and said, “Shall we now follow a single man from among ourselves?¹⁷ If we accept his leadership, it would mean we have gone astray and lost our senses. Was he the only one among us upon whom the reminder from God should have been sent down? No, rather he is an utter liar and a self-conceited person.“¹⁸ (We said to Our Messenger,) “Tomorrow itself they will come to know who is the utter liar and the self-conceited one. We are sending the she-camel as a trial for them. So watch patiently and see what becomes of them. Inform them that the water is to be divided between them and the she-camel, and each will come to the water on their appointed turn.“¹⁹ In the end they called upon their man, and he took up the task and hamstrung the she-camel.²⁰ Then behold, how was My punishment, and how were My warnings! We let loose upon them a single blast, and they became like the trampled, dried-up twigs of a fence-builder.²¹ We have made this Quran easy for admonition—so is there any who will take heed?

The people of Lot denied the warnings, and We sent upon them a violent storm of stones. Only the family of Lot was spared from it. We saved them by Our grace, bringing them out in the last part of the night. Thus do We reward everyone who is grateful. Lot warned his people of Our seizure, but they treated all the warnings as doubtful and dismissed them with idle talk. Then they even tried to prevent him from protecting his guests. In the end, We blinded their eyes: “Now taste My punishment and My warnings!“²² And early in the morning, an unrelenting punishment overtook them: “Taste now My punishment and My warnings!” We have made this Quran easy for admonition—so is there any who will take heed?

وَ لَقَدۡ جَآءَ اٰلَ فِرۡعَوۡنَ النُّذُرُ ﴿ۚ۴۱﴾ کَذَّبُوۡا بِاٰیٰتِنَا کُلِّہَا فَاَخَذۡنٰہُمۡ اَخۡذَ عَزِیۡزٍ مُّقۡتَدِرٍ ﴿۴۲﴾ اَکُفَّارُکُمۡ خَیۡرٌ مِّنۡ اُولٰٓئِکُمۡ اَمۡ لَکُمۡ بَرَآءَۃٌ فِی الزُّبُرِ ﴿ۚ۴۳﴾ اَمۡ یَقُوۡلُوۡنَ نَحۡنُ جَمِیۡعٌ مُّنۡتَصِرٌ ﴿۴۴﴾ سَیُہۡزَمُ الۡجَمۡعُ وَ یُوَلُّوۡنَ الدُّبُرَ ﴿۴۵﴾ بَلِ السَّاعَۃُ مَوۡعِدُہُمۡ وَ السَّاعَۃُ اَدۡہٰی وَ اَمَرُّ ﴿۴۶﴾ اِنَّ الۡمُجۡرِمِیۡنَ فِیۡ ضَلٰلٍ وَّ سُعُرٍ ﴿ۘ۴۷﴾ یَوۡمَ یُسۡحَبُوۡنَ فِی النَّارِ عَلٰی وُجُوۡہِہِمۡ ؕ ذُوۡقُوۡا مَسَّ سَقَرَ ﴿۴۸﴾ اِنَّا کُلَّ شَیۡءٍ خَلَقۡنٰہُ بِقَدَرٍ ﴿۴۹﴾ وَ مَاۤ اَمۡرُنَاۤ اِلَّا وَاحِدَۃٌ کَلَمۡحٍۭ بِالۡبَصَرِ ﴿۵۰﴾ وَ لَقَدۡ اَہۡلَکۡنَاۤ اَشۡیَاعَکُمۡ فَہَلۡ مِنۡ مُّدَّکِرٍ ﴿۵۱﴾ وَ کُلُّ شَیۡءٍ فَعَلُوۡہُ فِی الزُّبُرِ ﴿۵۲﴾ وَ کُلُّ صَغِیۡرٍ وَّ کَبِیۡرٍ مُّسۡتَطَرٌ ﴿۵۳﴾ اِنَّ الۡمُتَّقِیۡنَ فِیۡ جَنّٰتٍ وَّ نَہَرٍ ﴿ۙ۵۴﴾ فِیۡ مَقۡعَدِ صِدۡقٍ عِنۡدَ مَلِیۡکٍ مُّقۡتَدِرٍ ﴿٪۵۵﴾

اور آل فرعون کے پاس بھی تنبیہات آئی تھیں ، مگر انہوں نے ہماری ساری نشانیوں کو جھٹلا دیا ۔ آخر کو ہم نے انہیں پکڑا جس طرح کوئی زبردست قدرت والا پکڑتا ہے ۔ 
کیا تمہارے کفار کچھ ان لوگوں سے بہتر ہیں ²³؟ یا آسمانی کتابوں میں تمہارے لیے کوئی معافی لکھی ہوئی ہے ؟ یا ان لوگوں کا کہنا یہ ہے کہ ہم ایک مضبوط جتھا ہیں ، اپنا بچاؤ کر لیں گے ؟عنقریب یہ جتھا شکست کھا جاۓ گا اور یہ سب پیٹھ پھیر کر بھاگتے نظر آئیں گے ²⁴۔ بلکہ ان سے نمٹنے کے لیے اصل وعدے کا وقت تو قیامت ہے اور وہ بڑی آفت اور زیادہ تلخ ساعت ہے ۔ یہ مجرم لوگ در حقیقت غلط فہمی میں میں مبتلا ہیں اور ان کی عقل ماری گئی ہے ۔ جس روز یہ منہ کے بل آگ میں گھسیٹے جائیں گے اس روز ان سے کہا جاۓ گا کہ اب چکھو جہنم کی لپٹ کا مزا۔ 
ہم نے ہر چیز ایک تقدیر کے ساتھ پیدا کی ہے ²⁵ ، اور ہمارا حکم بس ایک ہی حکم ہوتا ہے اور پلک جھپکتے وہ عمل میں آ جاتا ہے ²⁶۔ تم جیسے بہت سوں کو ہم ہلاک کر چکے ہیں ²⁷، پھر ہے کوئی نصیحت قبول کرنے والا ؟ جو کچھ انہوں نے کیا ہے وہ سب دفتروں میں درج ہے اور ہر چھوٹی بڑی بات لکھی ہوئی موجود ہے ²⁸۔ 
نافرمانی سے پرہیز کرنے والے یقیناً باغوں اور نہروں میں ہوں گے ، سچی عزت کی جگہ، بڑے ذی اقتدار بادشاہ کے قریب۔ع

And warnings had also come to the House of Pharaoh, but they denied all Our signs. So at last We seized them as a Mighty and Powerful (Being) seizes.

Are your disbelievers any better than these people?²³ Or is there some exemption written for you in the heavenly scriptures? Or do these people say, “We are a strong, united force; we shall protect ourselves”? Soon this force will be defeated, and all of them will be seen fleeing with their backs turned.²⁴ Rather, the true appointed time for reckoning with them is the Resurrection, and that will be a far greater calamity and a far more bitter hour. These guilty people are indeed caught up in delusion, and their reason has been overpowered. On the day when they will be dragged into the Fire upon their faces, it will be said to them, “Now taste the touch of Hell.”

We have created everything with a due measure.²⁵ And Our command is but a single command, and it is executed in the blink of an eye.²⁶ We have already destroyed many like you²⁷—so is there any who will take heed? Whatever they have done is all recorded in the registers, and every matter, small or great, stands written down.²⁸

As for those who are mindful of disobedience, they will surely be amid gardens and rivers, in a seat of true honor, near a Sovereign of great power.

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.

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

INTRODUCTION

According to Ibn Abbas’s account of the chronological order of revelation, Surah Ta-Ha was revealed first, then Al-Waqi’ah, and after that Ash-Shu’ara (al-Itqan by al-Suyuti). Ikrimah reported the same order (Bayhaqi, Dala’il al-Nubuwwah).
This is further supported by the account Ibn Hisham narrates from Ibn Ishaq regarding Umar (RA)’s acceptance of Islam. It relates that when Umar entered his sister’s house, Surah Ta-Ha was being recited. Hearing him approach, they hid the pages of the Quran. Umar first struck his brother-in-law, and when his sister came to protect him, he struck her too, until her head was cut open. Seeing his sister’s blood, Umar felt deep remorse and said, “Show me that scripture you have hidden — let me see what is written in it.” His sister said, “You are impure because of your idolatry — wa innahu la yamassuhu illa al-mutahharun, ‘none may touch this scripture except one who is pure.’” So Umar got up, performed ghusl, and then took the scripture and read it. This shows that Surah Al-Waqi’ah had already been revealed by that time, since it is in this surah that the verse “none touch it except the purified” appears. It is historically established that Umar accepted Islam in the 5th year of Prophethood, after the migration to Abyssinia.
Theme and Subject Matter
The subject of this surah is the Hereafter, the Oneness of God (Tawhid), and a refutation of the doubts the disbelievers of Makkah held about the Quran. What they found most unbelievable was that a Day of Judgment would ever come, in which the entire system of the heavens and earth would be thrown into disorder, all the dead would be raised again, held to account, the righteous placed in the gardens of Paradise, and the sinful cast into Hell. They regarded all of this as mere fantasy, something impossible in the real world. In response, it is stated that when that event occurs, no one will be able to deny that it has happened, nor will anyone have the power to hold it back or turn a real event into an unreal one. At that time, all people will necessarily be divided into three groups: first, the foremost (as-sabiqun); second, the generally righteous; and third, those who denied the Hereafter and remained fixed in disbelief, idolatry, and major sin until death. What will happen to each of these three groups is described in detail from verse 7 to verse 56.
Then, from verse 57 to verse 74, a series of arguments is presented for the truth of the two foundational Islamic beliefs the disbelievers were rejecting — Tawhid and the Hereafter. In these arguments, setting aside everything else in the heavens and earth, attention is drawn to man’s own existence, the food he eats, the water he drinks, and the fire he uses to cook — inviting him to reflect on the question: given that you exist only because God made you, and you survive only on provisions He has given you, what right do you have to claim independence from Him, or to serve anyone besides Him? And how did you come to imagine that the One who brought you into being the first time would somehow become powerless to bring you into being again?
Then, from verses 75 to 82, their doubts about the Quran are refuted, and they are made to feel that this magnificent blessing has come to them, yet the share they have taken of it is to deny it, and instead of benefiting from it, to treat it with careless indifference. The truth of the Quran is presented through a brilliant argument condensed into just two short phrases: that anyone who reflects on it will find within it the same firm, precise order found in the system of the stars and planets in the universe — and this itself is proof that its Author is the same One who designed the order of the universe. The disbelievers are then told that this Book is recorded in a decree beyond the reach of creation. They imagine that devils bring it to Muhammad (peace be upon him), whereas in the channel through which it travels from the Preserved Tablet to Muhammad (peace be upon him), no one has the slightest share except pure, undefiled angels.
Finally, man is told that no matter how much he boasts, and no matter how blind he becomes to reality in his arrogant self-sufficiency, the moment of death is enough to open his eyes. At that moment he is utterly helpless — he cannot save his parents, cannot save his children, cannot save his spiritual guides, leaders, or most beloved figures. Everyone dies before his eyes while he can only watch. If no power stands above him, and his assumption is correct that in this world there is only himself and no God, then why can he not bring back the departing soul of someone dying? Just as he is powerless in that matter, he is equally powerless to hold back God’s reckoning and His reward and punishment. Whether he believes it or not, every person who dies will see his own end after death. If he is among those brought near to God, he will see the end of those brought near. If he is among the righteous, he will see the end of the righteous. And if he is among those who denied the truth and went astray, he will see the end destined for such wrongdoers.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اِذَا وَقَعَتِ الۡوَاقِعَۃُ ۙ﴿۱﴾ لَیۡسَ لِوَقۡعَتِہَا کَاذِبَۃٌ ۘ﴿۲﴾ خَافِضَۃٌ رَّافِعَۃٌ ۙ﴿۳﴾ اِذَا رُجَّتِ الۡاَرۡضُ رَجًّا ۙ﴿۴﴾ وَّ بُسَّتِ الۡجِبَالُ بَسًّا ۙ﴿۵﴾ فَکَانَتۡ ہَبَآءً مُّنۡۢبَثًّا ۙ﴿۶﴾ وَّ کُنۡتُمۡ اَزۡوَاجًا ثَلٰثَۃً ؕ﴿۷﴾ فَاَصۡحٰبُ الۡمَیۡمَنَۃِ ۬ۙ مَاۤ اَصۡحٰبُ الۡمَیۡمَنَۃِ ؕ﴿۸﴾ وَ اَصۡحٰبُ الۡمَشۡـَٔمَۃِ ۬ۙ مَاۤ اَصۡحٰبُ الۡمَشۡـَٔمَۃِ ؕ﴿۹﴾ وَ السّٰبِقُوۡنَ السّٰبِقُوۡنَ ﴿ۚۙ۱۰﴾ اُولٰٓئِکَ الۡمُقَرَّبُوۡنَ ﴿ۚ۱۱﴾ فِیۡ جَنّٰتِ النَّعِیۡمِ ﴿۱۲﴾ ثُلَّۃٌ مِّنَ الۡاَوَّلِیۡنَ ﴿ۙ۱۳﴾ وَ قَلِیۡلٌ مِّنَ الۡاٰخِرِیۡنَ ﴿ؕ۱۴﴾ عَلٰی سُرُرٍ مَّوۡضُوۡنَۃٍ ﴿ۙ۱۵﴾ مُّتَّکِـِٕیۡنَ عَلَیۡہَا مُتَقٰبِلِیۡنَ ﴿۱۶﴾ یَطُوۡفُ عَلَیۡہِمۡ وِلۡدَانٌ مُّخَلَّدُوۡنَ ﴿ۙ۱۷﴾ بِاَکۡوَابٍ وَّ اَبَارِیۡقَ ۬ۙ وَ کَاۡسٍ مِّنۡ مَّعِیۡنٍ ﴿ۙ۱۸﴾ لَّا یُصَدَّعُوۡنَ عَنۡہَا وَ لَا یُنۡزِفُوۡنَ ﴿ۙ۱۹﴾ وَ فَاکِہَۃٍ مِّمَّا یَتَخَیَّرُوۡنَ ﴿ۙ۲۰﴾ وَ لَحۡمِ طَیۡرٍ مِّمَّا یَشۡتَہُوۡنَ ﴿ؕ۲۱﴾ وَ حُوۡرٌ عِیۡنٌ ﴿ۙ۲۲﴾ کَاَمۡثَالِ اللُّؤۡلُؤَ الۡمَکۡنُوۡنِ ﴿ۚ۲۳﴾ جَزَآءًۢ بِمَا کَانُوۡا یَعۡمَلُوۡنَ ﴿۲۴﴾ لَا یَسۡمَعُوۡنَ فِیۡہَا لَغۡوًا وَّ لَا تَاۡثِیۡمًا ﴿ۙ۲۵﴾ اِلَّا قِیۡلًا سَلٰمًا سَلٰمًا ﴿۲۶﴾ وَ اَصۡحٰبُ الۡیَمِیۡنِ ۬ۙ مَاۤ اَصۡحٰبُ الۡیَمِیۡنِ ﴿ؕ۲۷﴾ فِیۡ سِدۡرٍ مَّخۡضُوۡدٍ ﴿ۙ۲۸﴾ وَّ طَلۡحٍ مَّنۡضُوۡدٍ ﴿ۙ۲۹﴾ وَّ ظِلٍّ مَّمۡدُوۡدٍ ﴿ۙ۳۰﴾ وَّ مَآءٍ مَّسۡکُوۡبٍ ﴿ۙ۳۱﴾ وَّ فَاکِہَۃٍ کَثِیۡرَۃٍ ﴿ۙ۳۲﴾ لَّا مَقۡطُوۡعَۃٍ وَّ لَا مَمۡنُوۡعَۃٍ ﴿ۙ۳۳﴾ وَّ فُرُشٍ مَّرۡفُوۡعَۃٍ ﴿ؕ۳۴﴾ اِنَّاۤ اَنۡشَاۡنٰہُنَّ اِنۡشَآءً ﴿ۙ۳۵﴾ فَجَعَلۡنٰہُنَّ اَبۡکَارًا ﴿ۙ۳۶﴾ عُرُبًا اَتۡرَابًا ﴿ۙ۳۷﴾ لِّاَصۡحٰبِ الۡیَمِیۡنِ ﴿ؕ٪۳۸﴾

اللہ کے نام سے جو رحمان و رحیم ہے۔

جب وہ ہونے والا واقعہ پیش آ جاۓ گا تو کوئی اس کے وقوع کو جھٹلانے والا نہ¹ ہو گا۔ وہ ۃ وہ بالا کر دینے والی آفت ہو²گی ۔ زمین ا س وقت ایک بار گی ہلا ڈالی جا ³ۓ گی اور پہاڑ اس طرح ریزہ ریزہ کر د ۓ جائیں گے پر اگندہ غبار بن کر رہ جائیں گے ۔ 
تم لوگ اس وقت تین گروہوں میں تقسیم ہو جاؤ گے ⁴:
دائیں بازو والے ⁵، تو بائیں بازو والوں (کی خوش نصیبی ) کا کیا کہنا ۔
اور بائیں بازو والے ⁶ ، تو سو دائیں بازو والوں (کی بدنصیبی ) کا کیا ٹھکا نا ۔
اور آگے والے تو پھر آگے والے ہی ہیں ⁷ ۔ وہی تو مقرب لوگ ہیں ۔ نعمت بھری جنتوں میں رہیں گے۔ اگلوں میں سے بہت ہوں گے اور پیچھلوں میں سے کم ⁸ ۔ مرصع تختوں پر تکیے لگا ۓ آمنے سامنے بیٹھیں گے ۔ ان کی مجلسوں میں ابدی لڑکے ⁹ شراب چشمہ جاری سے لبریز پیا لے اور کنڑ اور ساغر لیۓ دوڑ تے پھرے ہونگے جسے پی کر نہ ان کا سر چکرا ۓ گا نہ ان میں فتور آۓ گا ۔ ¹⁰ اور وہ ان کے سامنے طرح طرح لذیذ پھل پیش کریں گے کہ جسے چاہیں چن لیں ، اور پرندوں کے گوشت پیش کریں گے کہ جس پرندے کا چاہیں استعمال کریں ¹¹ ۔ اور ان کے لیۓ خوبصورت آنکھوں والی حوریں ہو ں گی ، ایسی حسین جیسے چھپا کر رکھے ہوۓ موتی۔ ¹² یہ سب کچھ ان اعمال کی جزا کے طور پر انہیں ملے گا جو وہ دینا میں کر تے رہے تھے ۔ وہاں وہ کوئی بیہودہ کلام یا گناہ کی بات نہ سنیں گے ¹³ جو بات بھی ہو گی ٹھیک ٹھیک ہو گی ¹⁴ ۔ 
اور دائیں بازو والے ، دائیں بازو والوں کی خوش نصیبی کا کیا کہنا ۔ وہ بے خار بیر یوں ¹⁵ ، اور تہ بہ تہ چڑھے ہوۓ کیلوں ، اور دور تک پھیلی ہوئی چھاؤں ، اور ہر دم رواں پانی ، اور کبھی ختم نہ ہونے والے اور بے روک ٹوک ملنے بکثرت پھلوں ¹⁶ ، اور اونچی نشست گاہوں میں ہوں گے ۔ ان کی بیویوں کو ہم خاص طور پر نۓ سرے سے پیدا کریں گے اور انہیں باکرہ بنا دیں گے، ¹⁷ ۔ اپنے شوہروں کی عاشق ¹⁸ اور عمر میں ہم سن¹⁹ ۔ یہ کچھ دائیں بازو والوں کے لیے ہے ۔ ع

In the name of Allah, the Most Gracious, the Most Merciful.

When the Event comes to pass, none will be able to deny its occurrence. It will be an overwhelming calamity, bringing low and raising high. At that time the earth will be shaken with a single, mighty shaking, and the mountains will be crushed to bits, scattered into fine dust.
At that time, you will be divided into three groups: those on the Right — how fortunate will be those on the Right! And those on the Left — how wretched will be those on the Left! And those foremost — they are indeed the foremost. It is they who are brought near to God. They will dwell in Gardens of Bliss — many from among the earlier generations, and few from the later ones. They will recline facing one another upon jewel-encrusted couches. Ever-youthful attendants will move among them, serving cups filled from a flowing spring of wine, from which they will feel neither headache nor loss of senses. They will bring before them fruits of every kind, whichever they choose, and the flesh of birds, whichever they desire. And there will be for them companions of beautiful eyes, as lovely as pearls kept hidden and unblemished. All this will be given to them as a reward for the deeds they used to do in the world. There they will hear no vain or sinful talk — only speech that is proper and true.
And those on the Right — how fortunate will be those on the Right! They will be amid thornless lote-trees, clusters of bananas layered one upon another, extended shade, ever-flowing water, and fruit abundant and unending, never withheld — and upon raised couches. We shall have specially created their spouses anew, making them virgins, loving companions, well-matched in age with their husbands. All this is for those on the Right.

ثُلَّۃٌ مِّنَ الۡاَوَّلِیۡنَ ﴿ۙ۳۹﴾ وَ ثُلَّۃٌ مِّنَ الۡاٰخِرِیۡنَ ﴿ؕ۴۰﴾ وَ اَصۡحٰبُ الشِّمَالِ ۬ۙ مَاۤ اَصۡحٰبُ الشِّمَالِ ﴿ؕ۴۱﴾ فِیۡ سَمُوۡمٍ وَّ حَمِیۡمٍ ﴿ۙ۴۲﴾ وَّ ظِلٍّ مِّنۡ یَّحۡمُوۡمٍ ﴿ۙ۴۳﴾ لَّا بَارِدٍ وَّ لَا کَرِیۡمٍ ﴿۴۴﴾ اِنَّہُمۡ کَانُوۡا قَبۡلَ ذٰلِکَ مُتۡرَفِیۡنَ ﴿ۚۖ۴۵﴾ وَ کَانُوۡا یُصِرُّوۡنَ عَلَی الۡحِنۡثِ الۡعَظِیۡمِ ﴿ۚ۴۶﴾ وَ کَانُوۡا یَقُوۡلُوۡنَ ۬ۙ اَئِذَا مِتۡنَا وَ کُنَّا تُرَابًا وَّ عِظَامًا ءَاِنَّا لَمَبۡعُوۡثُوۡنَ ﴿ۙ۴۷﴾ اَوَ اٰبَآؤُنَا الۡاَوَّلُوۡنَ ﴿۴۸﴾ قُلۡ اِنَّ الۡاَوَّلِیۡنَ وَ الۡاٰخِرِیۡنَ ﴿ۙ۴۹﴾ لَمَجۡمُوۡعُوۡنَ ۬ۙ اِلٰی مِیۡقَاتِ یَوۡمٍ مَّعۡلُوۡمٍ ﴿۵۰﴾ ثُمَّ اِنَّکُمۡ اَیُّہَا الضَّآلُّوۡنَ الۡمُکَذِّبُوۡنَ ﴿ۙ۵۱﴾ لَاٰکِلُوۡنَ مِنۡ شَجَرٍ مِّنۡ زَقُّوۡمٍ ﴿ۙ۵۲﴾ فَمَالِـُٔوۡنَ مِنۡہَا الۡبُطُوۡنَ ﴿ۚ۵۳﴾ فَشٰرِبُوۡنَ عَلَیۡہِ مِنَ الۡحَمِیۡمِ ﴿ۚ۵۴﴾ فَشٰرِبُوۡنَ شُرۡبَ الۡہِیۡمِ ﴿ؕ۵۵﴾ ہٰذَا نُزُلُہُمۡ یَوۡمَ الدِّیۡنِ ﴿ؕ۵۶﴾ نَحۡنُ خَلَقۡنٰکُمۡ فَلَوۡ لَا تُصَدِّقُوۡنَ ﴿۵۷﴾ اَفَرَءَیۡتُمۡ مَّا تُمۡنُوۡنَ ﴿ؕ۵۸﴾ ءَاَنۡتُمۡ تَخۡلُقُوۡنَہٗۤ اَمۡ نَحۡنُ الۡخٰلِقُوۡنَ ﴿۵۹﴾ نَحۡنُ قَدَّرۡنَا بَیۡنَکُمُ الۡمَوۡتَ وَ مَا نَحۡنُ بِمَسۡبُوۡقِیۡنَ ﴿ۙ۶۰﴾ عَلٰۤی اَنۡ نُّبَدِّلَ اَمۡثَالَکُمۡ وَ نُنۡشِئَکُمۡ فِیۡ مَا لَا تَعۡلَمُوۡنَ ﴿۶۱﴾ وَ لَقَدۡ عَلِمۡتُمُ النَّشۡاَۃَ الۡاُوۡلٰی فَلَوۡ لَا تَذَکَّرُوۡنَ ﴿۶۲﴾ اَفَرَءَیۡتُمۡ مَّا تَحۡرُثُوۡنَ ﴿ؕ۶۳﴾ ءَاَنۡتُمۡ تَزۡرَعُوۡنَہٗۤ اَمۡ نَحۡنُ الزّٰرِعُوۡنَ ﴿۶۴﴾ لَوۡ نَشَآءُ لَجَعَلۡنٰہُ حُطَامًا فَظَلۡتُمۡ تَفَکَّہُوۡنَ ﴿۶۵﴾ اِنَّا لَمُغۡرَمُوۡنَ ﴿ۙ۶۶﴾ بَلۡ نَحۡنُ مَحۡرُوۡمُوۡنَ ﴿۶۷﴾ اَفَرَءَیۡتُمُ الۡمَآءَ الَّذِیۡ تَشۡرَبُوۡنَ ﴿ؕ۶۸﴾ ءَاَنۡتُمۡ اَنۡزَلۡتُمُوۡہُ مِنَ الۡمُزۡنِ اَمۡ نَحۡنُ الۡمُنۡزِلُوۡنَ ﴿۶۹﴾ لَوۡ نَشَآءُ جَعَلۡنٰہُ اُجَاجًا فَلَوۡ لَا تَشۡکُرُوۡنَ ﴿۷۰﴾ اَفَرَءَیۡتُمُ النَّارَ الَّتِیۡ تُوۡرُوۡنَ ﴿ؕ۷۱﴾ ءَاَنۡتُمۡ اَنۡشَاۡتُمۡ شَجَرَتَہَاۤ اَمۡ نَحۡنُ الۡمُنۡشِـُٔوۡنَ ﴿۷۲﴾ نَحۡنُ جَعَلۡنٰہَا تَذۡکِرَۃً وَّ مَتَاعًا لِّلۡمُقۡوِیۡنَ ﴿ۚ۷۳﴾ فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ ﴿٪ؓ۷۴﴾

وہ اگلوں میں سے بہت ہوں گے اور پیچھلوں میں سے بھی بہت ۔ 
اور بائیں بازو والے ، بائیں بازو والوں کی بدنصیبی کا کیا پوچھنا ۔ وہ لوکی لپٹ اور کھولتے ہوۓ پانی اور کالے پانی کے ساۓ میں ہوں گے جو نہ ٹھنڈا ہو گا نہ آرام دہ ۔ یہ وہ لوگ ہوں گے جو اس انجام کو پہنچنے سے پہلے خوشحال تھے اور گناہ عظیم پر اصرار کرتے ²⁰ تھے ۔ کہتے تھے ” کیا جب ہم مر کر خاک ہو جائیں گے تو پھر اٹھا کر کھڑے کیے جائیں گے ؟ اور کیا ہمارے وہ باپ دادا بھی اٹھا ۓ جاۓ گے جو پہلے گزر چکے ہیں “؟ اے نبی ﷺ ان لوگوں سے کہو ، یقیناً اگلے اور پچھلے سب ایک دن ضرور جمع کیے جانے والے ہیں جس کا وقت مقر ر کیا جا چکا ہے ۔ پھر اسے گمراہوں اور جھٹلانے والوں ، تم شجر ²¹ زقوم کی غذا کھانے والے ہو۔ اسی سے تم پیٹ بھر و گے اور اوپر سے کھولتا ہوا پانی تونس لگے ہوۓ اونٹ کی طرح پیو گے ۔ یہ ہے بائیں والوں کی ضیافت کا سامان روزجزا میں ۔ ہم نے تمھیں ²² پیدا کیا ہے پھر کیوں تصدیق کر²³ تے ؟۔ کبھی تم نے غور کیا، جو تم ڈالتے ہو ، ا سسے بچہ تم بنا تے ہو یا اس کے بنانے والے ہم ہیں ²⁴ ؟ ہم نے تمہارے درمیان موت کو تقسیم کیا ہے ²⁵ ، اور ہم اس سے عاجز نہیں ہیں کہ تمہاری شکلیں بدل دیں اور کسی ایسی شکل میں تمھیں پیدا کر دیں جس کو تم نہیں جانتے ²⁶ اپنی پہلی پیدائش کو تم جانتے ہو، پھر کیوں سبق نہیں لیتے²⁷ ؟ 
کبھی تم نے سوچا ، یہ بیچ جو تم بوتے ہو، ان سے کھیتیاں تم اگا تے ہو یا ان کے اگا نے والے ہم ہیں ²⁸ ؟ ہم چاہیں تو ان کھیتوں کو بھس بنا کر رکھ دیں اور تم طرح طرح کی باتیں بنا تے رہ جاؤ کہ ہم پر تو الٹی چٹی پڑگئی ، بلکہ ہمارے تو نصیب ہی پھوٹے ہوۓ ہیں ۔ کبھی تم نے آنکھیں کھلو کر دیکھا، یہ پانی جو تم پیتے ہو ، اسے تم نے بادل بر سا یا ہے یا اس کے بر سانے والے ہم ہیں²⁹؟ ہم چاہیں تو اسے سخت کھاری بنا کر رکھ دیں ، ³⁰پھر کیوں تم شکر گزار نہیں ہوتے ³¹؟ 
کبھی تم نے خیال کیا ، یہ آگ جوتم سلگاتے ہو، اس کا درخت ³² تم نے پیدا کیا ہے ، اس کے پیدا کرنے والے ہم ہیں ؟ ہم نے اس کو یاد دہانی کا ذریعہ ³³ اور حاجت مندوں ³⁴ کے لئے سامان زیست بنا یا ہے ۔
پس ا ۓ نبی ﷺ ، اپنے رب عظیم کے نام کی تسبیح کرو ³⁵ ۔Úع

Many of them will be from among the earlier generations, and many from among the later ones.
As for those on the Left — how wretched will be those on the Left! They will be in the midst of scorching wind and boiling water, and the shade of black smoke, neither cool nor refreshing. Before meeting this end, they lived in comfort and persisted in the great sin, saying, “When we are dead and turned to dust and bones, shall we then be raised up again? And will our forefathers who passed away before us also be raised?” Say to them, O Prophet: Indeed, both the earlier and the later generations will surely be gathered together on an appointed Day. Then, O you who have gone astray and denied the truth, you will surely eat from the tree of Zaqqum, filling your bellies with it, and drinking on top of it boiling water like thirst-crazed camels drink. Such will be their welcome on the Day of Judgment.
We created you — why then do you not accept the truth? Have you ever considered: that which you emit, do you yourselves create the child from it, or are We the Creator? We have ordained death among you, and We are not powerless to change your forms and recreate you into a form you do not know. You already know your first creation — why then do you not take heed?
Have you ever thought about it: the seed that you sow, is it you who make it grow into crops, or are We the Grower? If We willed, We could turn it into dry, broken stubble, and you would be left saying all sorts of things — “We have been struck with loss; indeed, we are utterly deprived.” Have you ever looked with open eyes: this water that you drink, is it you who send it down from the clouds, or are We the Sender? If We willed, We could make it bitterly salty — why then are you not grateful?
Have you ever reflected: this fire that you kindle, is it you who produced the tree for it, or are We the Producer? We have made it a reminder, and a provision for those in need.
So, O Prophet, glorify the name of your Lord, the Supreme.

فَلَاۤ اُقۡسِمُ بِمَوٰقِعِ النُّجُوۡمِ ﴿ۙ۷۵﴾ وَ اِنَّہٗ لَقَسَمٌ لَّوۡ تَعۡلَمُوۡنَ عَظِیۡمٌ ﴿ۙ۷۶﴾ اِنَّہٗ لَقُرۡاٰنٌ کَرِیۡمٌ ﴿ۙ۷۷﴾ فِیۡ کِتٰبٍ مَّکۡنُوۡنٍ ﴿ۙ۷۸﴾ لَّا یَمَسُّہٗۤ اِلَّا الۡمُطَہَّرُوۡنَ ﴿ؕ۷۹﴾ تَنۡزِیۡلٌ مِّنۡ رَّبِّ الۡعٰلَمِیۡنَ ﴿۸۰﴾ اَفَبِہٰذَا الۡحَدِیۡثِ اَنۡتُمۡ مُّدۡہِنُوۡنَ ﴿ۙ۸۱﴾ وَ تَجۡعَلُوۡنَ رِزۡقَکُمۡ اَنَّکُمۡ تُکَذِّبُوۡنَ ﴿۸۲﴾ فَلَوۡ لَاۤ اِذَا بَلَغَتِ الۡحُلۡقُوۡمَ ﴿ۙ۸۳﴾ وَ اَنۡتُمۡ حِیۡنَئِذٍ تَنۡظُرُوۡنَ ﴿ۙ۸۴﴾ وَ نَحۡنُ اَقۡرَبُ اِلَیۡہِ مِنۡکُمۡ وَ لٰکِنۡ لَّا تُبۡصِرُوۡنَ ﴿۸۵﴾ فَلَوۡ لَاۤ اِنۡ کُنۡتُمۡ غَیۡرَ مَدِیۡنِیۡنَ ﴿ۙ۸۶﴾ تَرۡجِعُوۡنَہَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ ﴿۸۷﴾ فَاَمَّاۤ اِنۡ کَانَ مِنَ الۡمُقَرَّبِیۡنَ ﴿ۙ۸۸﴾ فَرَوۡحٌ وَّ رَیۡحَانٌ ۬ۙ وَّ جَنَّتُ نَعِیۡمٍ ﴿۸۹﴾ وَ اَمَّاۤ اِنۡ کَانَ مِنۡ اَصۡحٰبِ الۡیَمِیۡنِ ﴿ۙ۹۰﴾ فَسَلٰمٌ لَّکَ مِنۡ اَصۡحٰبِ الۡیَمِیۡنِ ﴿ؕ۹۱﴾ وَ اَمَّاۤ اِنۡ کَانَ مِنَ الۡمُکَذِّبِیۡنَ الضَّآلِّیۡنَ ﴿ۙ۹۲﴾ فَنُزُلٌ مِّنۡ حَمِیۡمٍ ﴿ۙ۹۳﴾ وَّ تَصۡلِیَۃُ جَحِیۡمٍ ﴿۹۴﴾ اِنَّ ہٰذَا لَہُوَ حَقُّ الۡیَقِیۡنِ ﴿ۚ۹۵﴾ فَسَبِّحۡ بِاسۡمِ رَبِّکَ الۡعَظِیۡمِ ﴿٪۹۶﴾

پس نہیں ³⁶ ، میں قسم کھا تا ہوں تاروں کے مواقع کی ، اور اگر تم سمجھو تو یہ بہت بڑی قسم ہے ، کہ یہ ایک بلند پا یہ قرآن ہے ³⁷ ایک محفوظ کتاب میں تبت³⁸ جسے مطہر ین کے سوا کوئی چھو نہیں سکتا ³⁹۔ یہ رب العالمین کا نازل کر دہ ہے ۔ پھر کیا اس کلام کے ساتھ تم بے اعتنائی برتتے ⁴⁰ ہو، اور اس نعمت میں اپنا حصہ تم نے یہ رکھا ہے کہ اسے جھٹلا تے ہو ⁴¹ ؟ اب اگر تم کسی کے محکوم نہیں ہو اور اپنے اس خیال میں سچے ہو ، تو جب مرنے والے کی جان حلق تک پہنچ چکی ہوتی ہے اور تم آنکھوں دیکھ رہے ہوتے ہو کہ وہ مر رہا ہے ،اس وقت اس کی نلکلتی ہوئی جان کو واپس کیوں نہیں لے آتے ؟ اس وقت تمہاری بہ نسبت ہم اس کے زیادہ قریب ہوتے ہیں مگر تم کو نظر نہیں آتے ۔ پھر وہ مرنے والا مقر بین میں سے ہو تو اس کے لیۓ راحت اور عمدہ رزق اور نعمت بھر ی جنت ہے ۔ اور اگر وہ اصحاب یمین میں سے ہو تو اس کا استمعال یو ں ہوتا ہے کہ سلام ہے تجھے ، تو اصحاب الیمین میں سے ہے ۔ اور اگر وہ جھٹلانے والے گمراہ لوگوں میں سے ہو تو اس کی تواضع کے لیۓ کھولتا ہوا پانی ہے اور جہنم میں جھونکا جا نا۔ 
یہ سب کچھ قطی حق ہے ، پس اے نبی ﷺ ، اپنی رب عظیم کے نام تسبیح کرو ⁴² ۔ ع

No indeed! I swear by the positions of the stars — and if you but knew it, that is a mighty oath — that this is truly a noble Quran, [recorded] in a well-preserved Book, which none may touch except the purified. It is a revelation sent down from the Lord of all the worlds. Then is it this discourse that you treat with disdain, and do you make it your lot to deny it? Now if you are not subject to anyone’s authority, and if you are truthful in this claim of yours, then why, when the soul of a dying man reaches his throat and you are watching him die with your own eyes, do you not bring back his departing soul? At that moment We are nearer to him than you are, though you cannot see it.
Then, if he is among those brought near to God, for him is peace and rest, and good provision, and a Garden of Bliss. And if he is among the Companions of the Right, then: “Peace be upon you” — for you are of the Companions of the Right. But if he is among those who denied the truth and went astray, then his welcome is boiling water, and the burning of Hell.
All of this is the absolute truth. So, O Prophet, glorify the name of your Lord, the Supreme.