| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | The believers must (eventually) win through,-- | TRULY, to a happy state shall attain the believers: | The believers had succeeded/won. | swr+ almWmnwn bsm allh alrHmn alrHym ? qd aflH almWmnwn | |||
| 2. * | Those who humble themselves in their prayers; | those who humble themselves in their prayer, | Those who in their prayers they are humble/submissive. | alXyn hm fy Slathm Ka$`wn | |||
| 3. * | Who avoid vain talk; | and who turn away from all that is frivolous, | And those who from the nonsense/senseless talk, they are objecting/turning away. | walXyn hm `n allGw m`rDwn | |||
| 4. * | Who are active in deeds of charity; | and who are intent on inner purity; [Lit., "working for" or "active in behalf of [inner] purity, which is the meaning of zakah in this context (Zamakhshari; the same interpretation has been advanced by Abu Muslim).] | And those who to the charity/purification, they are making/doing. | walXyn hm llzka+ fa`lwn | |||
| 5. * | Who abstain from sex, | and who are mindful of their chastity, [Lit., "who guard their private parts".] | And those who to their genital parts between their legs they are protecting/guarding. | walXyn hm lfrwjhm HafZwn | |||
| 6. * | Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess,--for (in their case) they are free from blame, | [not giving way to their desires] with any but their spouses - that is, those whom they rightfully possess [through wedlock]: [Lit., "or those whom their right hands possess" (aw ma malakat aymanuhum). Many of the commentators assume unquestioningly that this relates to female slaves, and that the particle aw ("or") denotes a permissible alternative. This interpretation is, in my opinion, inadmissible inasmuch as it is based on the assumption that sexual intercourse with ones female slave is permitted without marriage: an assumption, which is contradicted by the Quran itself (see 4:3, 24, 25 and 24:32, with the corresponding notes). Nor is this the only objection to the above-mentioned interpretation. Since the Quran applies the term "believers" to men and women alike, and since the term azwaj ("spouses"), too, denotes both the male and the female partners in marriage, there is no reason for attributing to the phrase ma malakat aymanuhum the meaning of "their female slaves"; and since, on the other hand, it is out of the question that female and male slaves could have been referred to here it is obvious that this phrase does not relate to slaves at all, but has the same meaning as in 4:24 - namely, "those whom they rightfully possess through wedlock (see note on 4:24) - with the significant difference that in the present context this expression relates to both husbands and wives, who "rightfully possess" one another by virtue of marriage. On the basis of this interpretation, the particle aw which precedes this clause does not denote an alternative ("or") but is, rather, in the nature of an explanatory amplification, more or less analogous to the phrase "in other words" or "that is", thus giving to the whole sentence the meaning, "save with their spouses - that is, those whom they rightfully possess [through wedlock]", etc. (Cf. a similar construction 25:62 - "for him who has the will to take thought -that is [lit., "or"], has the will to be grateful".)] for then, behold, they are free of all blame, | Except on (to) their spouses or what their rights/oaths owned/possessed (i.e. caregivers under contract), so they truly are not blameworthy/blamed. | ala `li azwajhm aw mamlkt aymanhm fanhm Gyr mlwmyn | |||
| 7. * | But those whose desires exceed those limits are transgressors;- | whereas such as seek to go beyond that [limit] are truly transgressors; | So who asked/desired behind/beyond that, so those are the transgressors. | fmn abtGi wra' Xlk fawlYk hm al`adwn | |||
| 8. * | Those who faithfully observe their trusts and their covenants; | and who are faithful to their trusts and to their pledges, | And those whom to their securities/trusts, and their promise/contract they are protecting/observing | walXyn hm lamanathm w`hdhm ra`wn | |||
| 9. * | And who (strictly) guard their prayers;- | and who guard their prayers [from all worldly intent]. | And those whom, they are on their prayers they are protecting/observing. | walXyn hm `li Slwathm yHafZwn | |||
| 10. * | These will be the heirs, | It is they, they who shall be the inheritors | Those, they are the heirs/inheritants. | awlYk hm alwarxwn | |||
| 11. * | Who will inherit Paradise: they will dwell therein (for ever). | that will inherit the paradise; [and] therein shall they abide. | Those who inherit the Elfirdowse/one of the paradises/garden, they are in it immortally/ eternally. | alXyn yrxwn alfrdws hm fyha Kaldwn | |||
| 12. * | Man We did create from a quintessence (of clay); | NOW, INDEED, We create man out of the essence of clay, [The frequent Quranic references to mans being "created out of clay or out of dust" or (as in this instance) "out of the essence (sulalah) of clay point to the fact that his body is composed of various organic and inorganic substances existing on or in the earth, as well as to the continuous transmutation of those substances, through the intake of earth-grown food, into reproductive cells (Razi) - thus stressing man's humble origin, and hence the debt of gratitude which he owes to God for having endowed him with a conscious soul. The past tense in verses 12 - 14 (lit., "We have created", "We have caused him to remain", etc.) emphasizes the fact that all this has been ordained by God and has been happening again and again ever since man was brought into being by Him; in the above context, this recurrence is brought out best by the use of the present tense.] | And We had created the human from (a) descendent/gene/extract from mud/clay. | wlqd Klqna alansan mn slal+ mn Tyn | |||
| 13. * | Then We placed him as (a drop of) sperm in a place of rest, firmly fixed; | and then We cause him to remain as a drop of sperm in [the wombs] firm keeping, | Then We created/made him a drop/male's or female's secretion in (a) firm/established bottom. | xm j`lnah nTf+ fy qrar mkyn | |||
| 14. * | Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create! | and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump, and then We create within the embryonic lump bones, and then We clothe the bones with flesh - and then We bring [all] this into being as a new creation: [Lit., "as another creature", i.e., existing independently of the mother's body.] hallowed, therefore, is God, the best of artisans! [Lit., "the best of creators". As Tabari points out, the Arabs apply the designation "creator" to every artisan (sani) - a usage also current in European languages with reference to the "creation" of works of art and imagination. Since God is the only Creator in the real, primary sense of this word, the phrase ahsan al-khaliqin must be understood in this secondary sense of the term khaliq (cf. Taj al-Arus, art. khalaqa).] | Then We created the drop/male's or female's secretion (into) a blood clot/sperm/ semen, so We created the blood clot/sperm/semen (into) a piece of something chewable of flesh or other, so We created the piece of something chewable of flesh or other (into) bones, so We dressed/clothed the bones (with) flesh/meat, then We originated/developed him (into) another creation, so blessed (is) God, best (of) the creators. | xm Klqna alnTf+ `lq+ fKlqna al`lq+ mDG+ fKlqna almDG+ `Zama fkswna al`Zam lHma xm an$anah Klqa aKr ftbark allh aHsn alKalqyn | |||
| 15. * | After that, at length ye will die | And then, behold! after all this, you are destined to die; | Then that you are after that dying (E). | xm ankm b`d Xlk lmytwn | |||
| 16. * | Again, on the Day of Judgment, will ye be raised up. | and then, behold! you shall be raised from the dead on Resurrection Day. | Then that you are (on) the Resurrection Day being resurrected/revived. | xm ankm ywm alqyam+ tb`xwn | |||
| 17. * | And We have made, above you, seven tracts; and We are never unmindful of (our) Creation. | And, indeed, We have created above you seven [celestial] orbits: [Lit., "seven paths", which may signify the orbits of the visible planets or - as the classical commentators assume - the "seven heavens" (i.e., cosmic systems) repeatedly spoken of in the Quran. In either case, the number "seven" is used metonymically, indicating multiplicity. See in this connection note on 2:29.] and never are We unmindful of [any aspect of Our] creation. | And We had created above you, seven stages/layers, and We were not from/of the creation ignoring/neglecting. | wlqd Klqna fwqkm sb` TraYq wmakna `n alKlq Gaflyn | |||
| 18. * | And We send down water from the sky according to (due) measure, and We cause it to soak in the soil; and We certainly are able to drain it off (with ease). | And We send down water from the skies in accordance with a measure [set by Us], and then We cause it to lodge in the earth: but, behold, We are most certainly able to withdraw this [blessing]! | And We descended from the sky/space water with a measure/quantity, so We settled it in the land/Earth, and We are on taking away/eliminating with it capable/able (E). | wanzlna mn alsma' ma' bqdr fasknah fy alarD wana `li Xhab bh lqadrwn | |||
| 19. * | With it We grow for you gardens of date-palms and vines: in them have ye abundant fruits: and of them ye eat (and have enjoyment),-- | And by means of this [water] We bring forth for you gardens of date-palms and vines, wherein you have fruit abundant and whereof you eat, | So We originated/developed for you with it treed gardens/paradises from palm trees and grapes, for you in it (are) many/much fruits, and from it you eat. | fan$ana lkm bh jnat mn nKyl wa`nab lkm fyha fwakh kxyr+ wmnha taklwn | |||
| 20. * | Also a tree springing out of Mount Sinai, which produces oil, and relish for those who use it for food. | as well as a tree that issues from [the lands adjoining] Mount Sinai, [I.e., the olive-tree, native to the lands around the eastern Mediterranean, where so many pre-Quranic prophets (here symbolized - because of its sacred associations - by Mount Sinai) lived and preached.] yielding oil and relish for all to eat. | And a tree emerges from Sinai's mountain, it sprouts/grows with the oil/fat/grease and dye/colour to the eaters/gluttons. | w$jr+ tKrj mn Twr syna' tnbt baldhn wSbG llaklyn | |||
| 21. * | And in cattle (too) ye have an instructive example: from within their bodies We produce (milk) for you to drink; there are, in them, (besides), numerous (other) benefits for you; and of their (meat) ye eat; | And, behold, in the cattle [too] there is indeed a lesson for you: We give you to drink of that [milk] which is within their bellies; and you derive many [other] uses from them: for, you eat of their flesh, [Lit., "of them".] | And that truly for you in the camels/livestock (is) an example/warning (E), We make you drink from what (is) in its bellies/insides, and for you in it (are) many benefits/uses, and from it you eat. | wan lkm fy alan`am l`br+ nsqykm mma fy bTwnha wlkm fyha mnaf` kxyr+ wmnha taklwn | |||
| 22. * | An on them, as well as in slips, ye side. | and by them - as by the ships [over the sea] - you are borne [overland]. | And on it and on the ships, you are being carried/lifted. | w`lyha w`li alflk tHmlwn | |||
| 23. * | (Further, We sent a long line of prophets for your instruction). We sent Noah to his people: He said, "O my people! worship Allah. Ye have no other god but Him. Will ye not fear (Him)?" | AND, INDEED, We sent forth Noah unto his people and he said: [Sc., "who had lost sight of all the multiform evidence of the Creator's uniqueness and, thus, all gratitude for the innumerable blessings which He bestows upon man".] "O my people! Worship God alone]: you have no deity other than Him. Will you not, then, become conscious of Him?" | And We had sent Noah to his nation, so he said: "You my nation, worship God, (there is) no God for you from other than Him, so do you not fear and obey?" | wlqd arslna nwHa ali qwmh fqal yaqwm a`bdwa allh malkm mn alh Gyrh afla ttqwn | |||
| 24. * | The chiefs of the Unbelievers among his people said: "He is no more than a man like yourselves: his wish is to assert his superiority over you: if Allah had wished (to send messengers), He could have sent down angels; never did we hear such a thing (as he says), among our ancestors of old." | But the great ones among his people, who refused to acknowledge the truth, replied: "This [man] is nothing but a mortal like yourselves who wants to make himself superior to you! For, if God had willed [to convey a message unto us], He would surely have sent down angels; [moreover,] we have never heard [anything like] this from our forebears of old! [Lit., "in connection with (fi) our early forebears" - a Quranic allusion to the fact that people often reject a new ethical proposition on no better grounds than that, it conflicts with their "inherited" habits of thought and ways of life. Indirectly, this allusion implies a condemnation of all blind taqlid, i.e., an unthinking acceptance of religious doctrines or assertions, which are not unequivocally supported by divine revelation, the explicit teachings of a prophet, or the evidence of unprejudiced reason.] | So said the nobles/assembly from those who disbelieved from his nation: "That (is) not except a human similar to you he wants that (he) makes himself more preferred/favoured on (to) you, and if God willed/wanted, He would have descended angels, we did not hear with that in our fathers/forefathers, the first/beginners." | fqal almlWa alXyn kfrwa mn qwmh mahXa ala b$r mxlkm yryd an ytfDl `lykm wlw $a' allh lanzl mlaYk+ masm`na bhXa fy abaYna alawlyn | |||
| 25. * | (And some said): "He is only a man possessed: wait (and have patience) with him for a time." | He is nothing but a madman: so bear with him for a while." | That he is except a man with him (is) insanity, so wait with him until a time. | an hw ala rjl bh jn+ ftrbSwa bh Hti Hyn | |||
| 26. * | (Noah) said: "O my Lord! help me: for that they accuse me of falsehood!" | Said [Noah]: "O my Sustainer! Succour me against their accusation of lying!" | He said: "My Lord, give me victory/aid because (of) what they denied me." | qal rb anSrny bma kXbwn | |||
| 27. * | So We inspired him (with this message): "Construct the Ark within Our sight and under Our guidance: then when comes Our Command, and the fountains of the earth gush forth, take thou on board pairs of every species, male and female, and thy family--except those of them against whom the Word has already gone forth: And address Me not in favour of the wrong-doers; for they shall be drowned (in the Flood). | Thereupon We inspired him thus: "Build, under Our eyes [I.e., "under Our protection".] and according to Our inspiration, the ark [that shall save thee and those who follow thee]. [Regarding this interpolation, see surah 11:37. For an explanation of the passage that follows, see 11:40 and the corresponding notes. The reason for the (abbreviated) repetition of Noah's story - given in much greater detail in 11:25 - 48 - becomes evident from verse 29.] And when Our judgment comes to pass, and waters gush forth in torrents over the face of the earth, place on board of this [ark] one pair of each [kind of animal] of either sex, as well as thy family - excepting those on whom sentence has already been passed; and do not appeal to Me [any more] in behalf of those who are bent on evildoing - for, behold, they are destined to be drowned! | So We inspired/transmitted to him: "That produce/manufacture the ship/ships with Our eyes/sights, and Our inspiration/revelation, so if Our order/command came, and the furnace/kiln/elten'noor boiled over/gushed, so enter/pass in it from every/each pair/couple two, and your family/people, except whom the words preceded on him from them, and do not address/converse with Me in (about) those who were unjust/oppressive, that they are being drowned/sunken." | fawHyna alyh an aSn` alflk ba`ynna wwHyna faXa ja' amrna wfar altnwr faslk fyha mn kl zwjyn axnyn wahlk ala mn sbq `lyh alqwl mnhm wlatKaTbny fy alXyn Zlmwa anhm mGrqwn | |||
| 28. * | And when thou hast embarked on the Ark - thou and those with thee,--say: "Praise be to Allah, Who has saved us from the people who do wrong." | "And as soon as thou and those who are with thee are settled in the ark, say: `All praise is due to God, who has saved us from those evildoing folk!' | And if/when you sat on/tended to and who (is) with you on the ship/ships, so say: 'The praise/gratitude/thanks (is) to God who saved/rescued us from the nation the unjust/oppressive.' | faXa astwyt ant wmn m`k `li alflk fql alHmd llh alXy njana mn alqwm alZalmyn | |||
| 29. * | And say: "O my Lord! enable me to disembark with thy blessing: for Thou art the Best to enable (us) to disembark." | "And say: `O my Sustainer! Cause me to reach a destination blessed [by Thee] [Lit., "Cause me to alight with a blessed alighting" - i.e., in a blessed condition of alighting, or at a blessed place of alighting (Tabari); both these meanings are implied in the word "destination".] - for Thou art the best to show man how to reach his [true] destination!' " [Lit., "the best of all who cause [man] to alight", i.e., at his true destination. In this prayer enjoined upon Noah - and, by implication, on every believer - the story of the ark is raised to symbollic significance: it reveals itself as a parable of the human soul's longing for divine illumination, which alone can show man how to save himself and to reach his true destination in the realm of the spirit as well as in worldly life.] | And say: "My Lord, descend me a blessed place of decent, and you are best (of) the senders of the descenders (host)." | wql rb anzlny mnzla mbarka want Kyr almnzlyn | |||
| 30. * | Verily in this there are Signs (for men to understand); (thus) do We try (men). | In this [story], behold, there are messages indeed [for those who think]: for, verily, We always put [man] to a test. | That in that (are) evidences/signs (E), and if We were testing (E). | an fy Xlk layat wan kna lmbtlyn | |||
| 31. * | Then We raised after them another generation. | AND AFTER those [people of old] We gave rise to new generations; [Lit., "a generation (qarn) of others". For a wider meaning of the term qarn, see surah 6:6.] | Then We originated/developed from after them people of one era/generation/century, others. | xm an$ana mn b`dhm qrna aKryn | |||
| 32. * | And We sent to them an apostle from among themselves, (saying), "Worship Allah. ye have no other god but Him. Will ye not fear (Him)?" | and [every time] We sent unto them an apostle from among themselves, [he told them:] "Worship God [alone]: you have no deity other than Him. Will you not, then, become conscious of Him?" [Most of the classical commentators assume that the apostle referred to in verses 32 - 41 is Hud, the prophet of the tribe of Ad (see surah 7:65). Since, however, this passage contains elements appearing in the stories of many prophets - including that of the Prophet Muhammad - I am of the opinion that it has a general import: namely, an allusion to all of God's apostles and to the ever-recurring similarity of their experiences.] | So We sent in (between) them a messenger from them: "That worship God, (there is) no God for you from other than Him, so do you not fear and obey?" | farslna fyhm rswla mnhm an a`bdwa allh malkm mn alh Gyrh afla ttqwn | |||
| 33. * | And the chiefs of his people, who disbelieved and denied the Meeting in the Hereafter, and on whom We had bestowed the good things of this life, said: "He is no more than a man like yourselves: he eats of that of which ye eat, and drinks of what ye drink. | And [every time] the great ones among his people, who refused to acknowledge the truth and gave the lie to the announcement of a life to come - [simply] because We had granted them ease and plenty in [their] worldly life, and they had become corrupted by it [Thus Tabari interprets the concise but meaningful phrase atrafnahum fi l-hayati d-dunya. For a fuller explanation of the verb tarifa, see note on 11:116.] - [every time] they would say: "This [man] is nothing hut a mortal like yourselves, eating of what you eat, and drinking of what you drink: | And the assembly/nobles from his nation those who disbelieved and denied/falsified with meeting the end (other life), and We blessed/luxuriated them in the life the present/worldly life said: "That is not except a human equal to you, he eats from what you eat from it, and he drinks from what you drink." | wqal almla mn qwmh alXyn kfrwa wkXbwa blqa' alaKr+ watrfnahm fy alHya+ aldnya mahXa ala b$r mxlkm yakl mma taklwn mnh wy$rb mma t$rbwn | |||
| 34. * | "If ye obey a man like yourselves, behold, it is certain ye will be lost. | and, indeed, if you pay heed to a mortal like yourselves, you will surely be the losers! | And if (E) you obeyed a human equal to you, that you are then losers (E). | wlYn aT`tm b$ra mxlkm ankm aXa lKasrwn | |||
| 35. * | "Does he promise that when ye die and become dust and bones, ye shall be brought forth (again)? | Does he promise you that, after you have died and become [mere] dust and bones, you shall be brought forth [to a new life]? | Does he promise you, that you are if you died and you were dust/earth and bones, that you are being brought out? | ay`dkm ankm aXa mtm wkntm traba w`Zama ankm mKrjwn | |||
| 36. * | "Far, very far is that which ye are promised! | Far-fetched, far-fetched indeed is what you are promised! | How far/how impossible ? How far/how impossible to what you are being promised? | hyhat hyhat lma tw`dwn | |||
| 37. * | "There is nothing but our life in this world! We shall die and we live! But we shall never be raised up again! | There is no life beyond our life in this world: we die and we live [but once], and we shall never be raised from the dead! | That truly it is except our life the present/worldly life, we die, and we live, and we are not with being resurrected/revived. | an hy ala Hyatna aldnya nmwt wnHya wmanHn bmb`wxyn | |||
| 38. * | "He is only a man who invents a lie against Allah, but we are not the ones to believe in him!" | He is nothing but a man who attributes his own lying inventions to God, and we are not going to believe him!" | That he is except a man he fabricated/cut and split on (about) God lies/falsifications, and we are not to him with believing. | an hw ala rjl aftri `li allh kXba wmanHn lh bmWmnyn | |||
| 39. * | (The prophet) said: "O my Lord! help me: for that they accuse me of falsehood." | [Whereupon the prophet] would say: "O my Sustainer! Succour me against their accusation of lying!" | He said: "My Lord, give me victory/aid because (of) what they denied me." | qal rb anSrny bma kXbwn | |||
| 40. * | ((Allah)) said: "In but a little while, they are sure to be sorry!" | [And God] would say: "After a little while they will surely be smitten with remorse!" [Lit., "they will surely become of those who feel remorse".] | He said: "On what little (shortly) they (will) become/become in the morning regretful/remorseful." | qal `ma qlyl lySbHn nadmyn | |||
| 41. * | Then the Blast overtook them with justice, and We made them as rubbish of dead leaves (floating on the stream of Time)! So away with the people who do wrong! | And then the blast [of Our punishment] overtook them, justly and unavoidably, [The expression bi l-haqq (lit., "in accordance with truth" or "with justice") combines in this instance the concepts of justice, wisdom, reality, inescapability, and consonance with the exigencies of the case under consideration (Raghib), and can be only approximately rendered in translation.] and We caused them to become as the flotsam of dead leaves and the scum borne on the surface of a torrent: and so - away with those evildoing folk! | So the loud strong cry/torture raid punished/took them with the truth, so We made them rotten/useless, so a destruction/curse to the nation the unjust/oppressive. | faKXthm alSyH+ balHq fj`lnahm Gxa' fb`da llqwm alZalmyn | |||
| 42. * | Then We raised after them other generations. | AND AFTER them We gave rise to new generations: [Lit., "generations of others", i.e., new civilizations.] | Then We originated/developed from after them generations/peoples of eras/centuries, others. | xm an$ana mn b`dhm qrwna aKryn | |||
| 43. * | No people can hasten their term, nor can they delay (it). | [for,] no community can ever forestall [the end of] its term - and neither can they delay [its coming]. [See note on the identical phrase in 15:5.] | None from a nation precedes its term/time and they do not delay/lag behind.239 | matsbq mn am+ ajlha wmaystaKrwn | |||
| 44. * | Then sent We our apostles in succession: every time there came to a people their apostle, they accused him of falsehood: so We made them follow each other (in punishment): We made them as a tale (that is told): So away with a people that will not believe! | And We sent forth Our apostles, one after another: [and] every time their apostle came to a community, they gave him the lie: and so We caused them to follow one another [into the grave], and let them become [mere] tales: and so - away with the folk who would not believe! | Then We sent Our messengers successively/periodically, whenever a nation its messenger came to it, they denied him, so We made some of them follow some, and We made them information, so a destruction/curse to a nation they do not believe. | xm arslna rslna ttra klma ja' am+ rswlha kXbwh fatb`na b`Dhm b`Da wj`lnahm aHadyx fb`da lqwm layWmnwn | |||
| 45. * | Then We sent Moses and his brother Aaron, with Our Signs and authority manifest, | AND THEN We sent forth Moses and his brother Aaron with Our messages and a manifest authority [from Us] | Then We sent Moses and his brother Aaron, with Our verses/evidences and an evident proof/evidence. | xm arslna mwsi waKah harwn bayatna wslTan mbyn | |||
| 46. * | To Pharaoh and his Chiefs: But these behaved insolently: they were an arrogant people. | unto Pharaoh and his great ones; [Moses and Aaron are mentioned here by name because their case was different from that of all other prophets: they were rejected not by their own community but by their community's oppressors.] but these behaved with arrogance, for they were people wont to glorify [only] themselves. | To Pharaoh, and his nobles/assembly, so they became arrogant and they were a high and mighty nation. | ali fr`wn wmlYh fastkbrwa wkanwa qwma `alyn | |||
| 47. * | They said: "Shall we believe in two men like ourselves? And their people are subject to us!" | And so they said: "Shall we believe [them] two mortals like ourselves - although their people are our slaves?" | So they said: "Do we believe to two humans equal to us, and their (B)'s nation (are) to us worshipping?" | fqalwa anWmn lb$ryn mxlna wqwmhma lna `abdwn | |||
| 48. * | So they accused them of falsehood, and they became of those who were destroyed. | Thus, they gave the lie to those two, and earned (thereby) their place among the doomed: [Lit., "became of those who were destroyed".] | So they denied them (B), so they were from the perished/destroyed. | fkXbwhma fkanwa mn almhlkyn | |||
| 49. * | And We gave Moses the Book, in order that they might receive guidance. | for, indeed, We had vouchsafed revelation unto Moses in order that they might find the right way. | And We had given/brought to Moses The Book, maybe/perhaps they be guided. | wlqd atyna mwsi alktab l`lhm yhtdwn | |||
| 50. * | And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs. | And [as We exalted Moses, so, too,] We made the son of Mary and his mother a symbol [of Our grace], [For my rendering of ayah, in this instance, as "symbol", see surah 19:21. Jesus and his mother Mary are mentioned here specifically because they, too, had to suffer persecution and slander at the hands of "those who were bent on denying the truth".] and provided for both an abode in a lofty place of lasting restfulness and unsullied springs. [I.e., in paradise. The expression (ma in) signifies "unsullied springs" or "running waters" (Ibn Abbas, as quoted by Tabari; also Lisan al-Arab and Taj al-Arus), and thus symbolizes the spiritual purity associated with the concept of paradise, the "gardens through which running waters flow".] | And We made Mary's son and his mother, an evidence/sign, and We sheltered them (B) to an elevated ground/hill of (with a) bottom and flowing easily and plentifully. | wj`lna abn mrym wamh ay+ wawynahma ali rbw+ Xat qrar wm`yn | |||
| 51. * | O ye apostles! enjoy (all) things good and pure, and work righteousness: for I am well-acquainted with (all) that ye do. | O YOU APOSTLES! Partake of the good things of life, [This rhetorical apostrophe to all of God's apostles is meant to stress their humanness and mortality, and thus to refute the argument of the unbelievers that God could not have chosen "a mortal like ourselves" to be His message-bearer: an argument which overlooks the fact that only human beings who themselves "partake of the good things of life" are able to understand the needs and motives of their fellow-men and, thus, to guide them in their spiritual and social concerns.] and do righteous deeds: verily, I have full knowledge of all that you do. | You, you the messengers, eat from the goodnesses, and make/do correct/righteous deeds, that I am with what you make/do knowledgeable. | yaayha alrsl klwa mn alTybat wa`mlwa SalHa any bma t`mlwn `lym | |||
| 52. * | And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore fear Me (and no other). | And, verily, this community of yours is one single community, since I am the Sustainer of you all: remain, then, conscious of Me! [As in 21:92, the above verse is addressed to all who truly believe in God, whatever their historical denomination. By the preceding reference to all of God's apostles the Quran clearly implies that all of them were inspired by, and preached, the same fundamental truths, notwithstanding all the differences in the ritual or the specific laws which they propounded in accordance with the exigencies of the time and the social development of their followers. (See notes on the second paragraph of 5:48.)] | And that this (is) your nation, one nation and I am your Lord so fear and obey Me. | wan hXh amtkm am+ waHd+ wana rbkm fatqwn | |||
| 53. * | But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself. | But they (who claim to follow you) have torn their unity wide asunder, [Cf. 21:93.] piece by piece, each group delighting in [but] what they themselves possess [by way of tenets]. [Lit., "in what they have [themselves]". In the first instance, this verse refers to the various religious groups as such: that is to say, to the followers of one or another of the earlier revelations who, in the course of time, consolidated themselves within different "denominations", each of them jealously guarding its own set of tenets, dogmas and rituals and intensely intolerant of all other ways of worship (manasik, see 22:67). In the second instance, however, the above condemnation applies to the breach of unity within each of the established religious groups; and since it applies to the followers of all the prophets, it includes the latter-day followers of Muhammad as well, and thus constitutes a prediction and condemnation of the doctrinal disunity prevailing in the world of Islam in our times - cf. the well-authenticated saying of the Prophet quoted by Ibn Hanbal, Abu Daud, Tirmidhi and Darimi: "The Jews have been split up into seventy-one sects, the Christians into seventy-two sects, whereas my community will be split up into seventy-three sects." (It should be remembered that in classical Arabic usage the number "seventy" often stands for "many" - just as "seven" stands for "several" or "various" - and does not necessarily denote an actual figure; hence, what the Prophet meant to say was that the sects and divisions among the Muslims of later days would become many, and even more numerous than those among the Jews and the Christians.)] | So they separated their matter/affair (into) pieces every/each group/party with what (is) at them, they are happy/delighted. | ftqT`wa amrhm bynhm zbra kl Hzb bma ldyhm frHwn | |||
| 54. * | But leave them in their confused ignorance for a time. | But leave them alone, lost in their ignorance, until a [future] time. [I.e., until they themselves realize their error. This sentence is evidently addressed to the last of the apostles, Muhammad. and thus to all who truly follow him.] | So leave them in their ignorance/hatred until a time/period of time. | fXrhm fy Gmrthm Hti Hyn | |||
| 55. * | Do they think that because We have granted them abundance of wealth and sons, | Do they think that by all the wealth and offspring with which We provide them | Do they think/suppose that We extend/spread them with it from property/possession/wealth and sons/sons and daughters? | ayHsbwn anma nmdhm bh mn mal wbnyn | |||
| 56. * | We would hasten them on in every good? Nay, they do not understand. | We [but want to] make them vie with one another in doing [what they consider] good works? [I.e., "Do they think that by bestowing on them worldly prosperity God but wants them to vie with one another in their race after material goods and comforts, which they mistakenly identify with doing good works?" Another - linguistically permissible - rendering of the above two verses would be: "Do they think that by all the wealth and offspring with which We provide them We [but] hasten on [the coming] to them of all that is good?" Either of these two renderings implies, firstly, that worldly prosperity is not the ultimate good, and, secondly, that the breach of the unity spoken of in the preceding passage was, more often than not, an outcome of mere worldly greed and of factional striving after power.] Nay, but they do not perceive [their error]! | We rush/quicken for them in the goodnesses/generosity, but they do not feel/know/sense. | nsar` lhm fy alKyrat bl lay$`rwn | |||
| 57. * | Verily those who live in awe for fear of their Lord; | Verily, [only] they who stand in reverent awe of their Sustainer, | That those who, they are from their Lord's fearing cautious/compassionate. | an alXyn hm mn K$y+ rbhm m$fqwn | |||
| 58. * | Those who believe in the Signs of their Lord; | and who believe in their Sustainer's messages, | And those who, they are with their Lord's verses/evidences believing. | walXyn hm bayat rbhm yWmnwn | |||
| 59. * | Those who join not (in worship) partners with their Lord; | and who do not ascribe divinity to aught but their Sustainer, | And those who, they are with their Lord, they do not share/make partners. | walXyn hm brbhm lay$rkwn | |||
| 60. * | And those who dispense their charity with their hearts full of fear, because they will return to their Lord;- | and who give whatever they [have to] give [This is an allusion to the giving of what one is morally obliged to give, whether it be in charity or in satisfaction of rightful claims on the part of one's fellow-men, including such intangible "gifts" as the dispensing of justice.] with their hearts trembling at the thought that unto their Sustainer they must return: | And those who give/bring what they gave/brought, and their hearts/minds (are) afraid/apprehensive that they are to their Lord returning. | walXyn yWtwn maatwa wqlwbhm wjl+ anhm ali rbhm raj`wn | |||
| 61. * | It is these who hasten in every good work, and these who are foremost in them. | it is they who vie with one another in doing good works, and it is they who outrun [all others] in attaining to them! | Those, they speed/rush in the goodnesses/generosity, and they are to it racing/surpassing. | awlYk ysar`wn fy alKyrat whm lha sabqwn | |||
| 62. * | On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged. | And [withal.] We do not burden any human being with more than he is well able to bear: for with Us is a record that speaks the truth [about what men do and can do]; and none shall be wronged. | And We do not burden/impose (on) a self except its endurance/capacity and at Us (is) a Book (it) speaks/clarifies with the truth, and they are not being caused injustice to/oppressed. | wlanklf nfsa ala ws`ha wldyna ktab ynTq balHq whm layZlmwn | |||
| 63. * | But their hearts are in confused ignorance of this; and there are, besides that, deeds of theirs, which they will (continue) to do,-- | NAY, [as for those who have torn asunder the unity of faith] - their hearts are lost in ignorance of all this! [This passage obviously connects with the last sentence of verse 56 - "Nay, but they do not perceive [their error]!" - and, hence, refers to the people spoken of in verse 54 as being "lost in their ignorance" (fi ghamratihim).] But apart from that [breach of unity] they have [on their conscience even worse] deeds; [Namely, actions and dogmatic assertions which utterly contradict the teachings of the very apostles whom they claim to follow, like ascribing divine qualities to beings other than God, worshipping saints, or rejecting divine revelations which do not accord with their own likes and dislikes or with their customary mode of thinking.] and they will [continue to] commit them | But their hearts/minds (are) in ignorance/intensity from this, and for them (are) deeds other than that, they are to it doing/working. | bl qlwbhm fy Gmr+ mn hXa wlhm a`mal mn dwn Xlk hm lha `amlwn | |||
| 64. * | Until, when We seize in Punishment those of them who received the good things of this world, behold, they will groan in supplication! | until - after We shall have taken to task, through suffering, those from among them who [now] are lost in the pursuit of pleasures -[See surah 17:16. The particular reference, in this context, to people "who [at present] are lost in the pursuit of pleasures" contains an allusion to verse 55 above (see my explanation on verse 56 above, especially the last sentence). The "taking to task through suffering spoken of here may refer to the Day of Judgment or - as in 17:16 - to the inevitable social ruin which, in the long run, wrong beliefs and actions bring with themselves in this world.] they cry out in [belated] supplication. | Until when We took/punished their luxuriated ungrateful and arrogant with the torture, then, where/when they cry aloud and humbly/pray. | Hti aXa aKXna mtrfyhm bal`Xab aXa hm yjArwn | |||
| 65. * | (It will be said): "Groan not in supplication this day: for ye shall certainly not be helped by Us. | [But they will be told:] "Cry not in supplication today: for, behold, you shall not he succoured by Us! | Do not cry aloud and humbly/pray the day/today, that you are from Us not being given victory/aid. | latjArwa alywm ankm mna latnSrwn | |||
| 66. * | "My Signs used to be rehearsed to you, but ye used to turn back on your heels- | Time and again [This is the meaning implied in the auxiliary verb kanat, preceded by the particle qad.] were My messages conveyed unto you, but [every time] you would turn about on your heels | My verses/evidences had been read/recited on (to) you, so you were on your heels returning/withdrawing. | qd kant ayaty ttli `lykm fkntm `li a`qabkm tnkSwn | |||
| 67. * | "In arrogance: talking nonsense about the (Qur'an), like one telling fables by night." | [and,] impelled by your arrogance, you would talk senselessly far into the night." [Lit., "as one who keeps awake at night" (samiran). In combination with the phrase kuntum . . . tahjurun, this expression indicates the pursuit of endless, fruitless discussions divorced from all reality, or a mere play with words leading nowhere. (See also 31:6 and the corresponding note.)] | Arrogantly conversing at night, you speak disgustedly/obscenely with (about) it. | mstkbryn bh samra thjrwn | |||
| 68. * | Do they not ponder over the Word (of Allah., or has anything (new) come to them that did not come to their fathers of old? | Have they, then, never tried to understand this word [of God]? Or has there [now] come to them something that never came to their forefathers of old? [Implying that the message of the Quran is but a continuation of all the divine messages ever revealed to man.] | Did they not consider/regulate the word/opinion and belief ? Or came to them what did not come (to) their fathers, the first/beginners?240 | aflm ydbrwa alqwl am ja'hm malm yat aba'hm alawlyn | |||
| 69. * | Or do they not recognise their Messenger, that they deny him? | Or is it, perchance, that they have not recognized their Apostle, and so they disavow him? | Or they did not know (recognize) their messenger, so they are to him denying/ignoring? | am lm y`rfwa rswlhm fhm lh mnkrwn | |||
| 70. * | Or do they say, "He is possessed"? Nay, he has brought them the Truth, but most of them hate the Truth. | Or do they say. "There is madness in him"? Nay, he has brought them the truth - and the truth do most of them detest! [I.e., they hate to admit the truth: the reason being - as the sequence shows - that the world-view propounded by the Quran is not in accord with their own likes and dislikes or preconceived notions.] | Or they say: "With him (is) insanity/madness." But he came to them with the truth, and most of them to the truth (are) hating. | am yqwlwn bh jn+ bl ja'hm balHq wakxrhm llHq karhwn | |||
| 71. * | If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings therein would have been in confusion and corruption! Nay, We have sent them their admonition, but they turn away from their admonition. | But if the truth [I.e., the reality of all creation.] were in accord with their own likes and dislikes, the heavens and the earth would surely have fallen into ruin, and all that lives in them [would long ago have perished]! [I.e., if the universe - and, especially, human life - had been as devoid of meaning and purpose as they imagine, nothing could have endured, and everything would have long since perished in chaos.] Nay, [in this divine writ] We have conveyed unto them all that they ought to bear in mind: [For this rendering of the term dhikr, see note on 21:10.] and from this their reminder they [heedlessly] turn away! | And if the truth followed their self attractions for desires, the skies/space and the earth/Planet Earth and who (is) in them (B) would have (been) corrupted/destroyed, but We came/brought to them with their reminder, so they are from their reminder objecting/opposing. | wlw atb` alHq ahwa'hm lfsdt alsmawat walarD wmn fyhn bl atynahm bXkrhm fhm `n Xkrhm m`rDwn | |||
| 72. * | Or is it that thou askest them for some recompense? But the recompense of thy Lord is best: He is the Best of those who give sustenance. | Or dost thou [O Muhammad] ask of them any worldly recompense? But [they ought to know that] recompense from thy Sustainer is best, since He is the best of providers! [The terms kharj and kharaj which occur in the above verse are more or less synonymous, both of them denoting "recompense". According to Zamakhshari, however, there is a slight difference between these two expressions, kharj being more restricted in its meaning than kharaj: hence, the first has been rendered as "worldly recompense" and the second as "recompense" without any restrictive definition, implying that a recompense from God is unlimited, relating both to this world and the hereafter.] | Or you ask/question them (for) a royalty/retainer, so your Lord's royalty/retainer (is) best, and He is the provider's best. | am tsAlhm Krja fKraj rbk Kyr whw Kyr alrazqyn | |||
| 73. * | But verily thou callest them to the Straight Way; | And, verily, thou callest them onto a straight way - | And that you call them to a straight/direct road/way. | wank ltd`whm ali SraT mstqym | |||
| 74. * | And verily those who believe not in the Hereafter are deviating from that Way. | but, behold, those who will not bellieve in the life to come are bound to deviate from that way. | And that those who do not believe with the end (other life) are from the road/way deviating/siding away (E). | wan alXyn layWmnwn balaKr+ `n alSraT lnakbwn | |||
| 75. * | If We had mercy on them and removed the distress which is on them, they would obstinately persist in their transgression, wandering in distraction to and fro. | And even were We to show them mercy and remove whatever distress might befall them [in this life], [Sc., "as it inevitably befalls all human beings": an oblique allusion to the fact that human life is never free from distress.] they would still persist in their overweening arrogance, blindly stumbling to and fro. | And if We had mercy upon them, and We removed/uncovered (relieved) what (is) with them from harm, they would have persisted, excessed and insisted in their tyranny/arrogance being confused/puzzled. | wlw rHmnahm wk$fna mabhm mn Dr lljwa fy TGyanhm y`mhwn | |||
| 76. * | We inflicted Punishment on them, but they humbled not themselves to their Lord, nor do they submissively entreat (Him)!- | And, indeed, We tested them [Lit., "We took them to task".] through suffering, but they did not abase themselves before their Sustainer; and they will never humble themselves | And We had taken/punished them with the torture so they did not become humiliated/disgraced to their Lord, and they do not become humble and humiliate themselves. | wlqd aKXnahm bal`Xab fma astkanwa lrbhm wma ytDr`wn | |||
| 77. * | Until We open on them a gate leading to a severe Punishment: then Lo! they will be plunged in despair therein! | until We open before them a gate of [truly] severe suffering [in the life to come]: and then, lo! they will be broken in spirit. [Or: "they will despair of all hope".] | Until when We opened on them a door/entrance of strong (severe) torture, then they are in it, they are confused/dumbfounded. | Hti aXa ftHna `lyhm baba Xa `Xab $dyd aXa hm fyh mblswn | |||
| 78. * | It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give! | [O MEN! Pay heed to God's messages,] for it is He who has endowed you with hearing, and sight, and minds: [yet] how seldom are you grateful! | And He is who originated/developed for you the hearing/listening and the eye sights/knowledge, and the hearts, little (is) what you thank/be grateful. | whw alXy an$a lkm alsm` walabSar walafYd+ qlyla mat$krwn | |||
| 79. * | And He has multiplied you through the earth, and to Him shall ye be gathered back. | And He it is who has caused you to multiply on earth; and unto Him you shall be gathered. | And He is who created/seeded you in the earth/Planet Earth, and to Him you are being gathered. | whw alXy Xrakm fy alarD walyh tH$rwn | |||
| 80. * | It is He Who gives life and death, and to Him (is due) the alternation of Night and Day: will ye not then understand? | And He it is who grants life and deals death; and to Him is due the alternation of night and day. Will you not, then, use your reason? | And He is who revives/makes alive and makes die, and to Him the night's and the daytime's difference, so do you not reason/comprehend ? | whw alXy yHyy wymyt wlh aKtlaf allyl walnhar afla t`qlwn | |||
| 81. * | On the contrary they say things similar to what the ancients said. | But nay, they speak as the people of olden times did speak: | But they said similar/equal (to) what the first/beginners said. | bl qalwa mxl maqal alawlwn | |||
| 82. * | They say: "What! when we die and become dust and bones, could we really be raised up again? | they say: "What! After we have died and become mere dust and bones, shall we, forsooth, be raised from the dead? | They said: "Is (it that) if we died, and we were dust/earth and bones, are we being resurrected/revived (E)?" | qalwa 'aXa mtna wkna traba w`Zama aYnalmb`wxwn | |||
| 83. * | "Such things have been promised to us and to our fathers before! they are nothing but tales of the ancients!" | Indeed, this [very thing] we have been promised - we and our forefathers - long ago! This is nothing but fables of ancient times!" | We had been promised this from before, we, and our fathers, that this (is) except the first's/beginner's myths/baseless stories. | lqd w`dna nHn wabaWna hXa mn qbl an hXa ala asaTyr alawlyn | |||
| 84. * | Say: "To whom belong the earth and all beings therein? (say) if ye know!" | Say: "Unto whom belongs the earth and all that lives there on? [Lit., "and all who are on it".] [Tell me this] if you happen to know [the answer]!" | Say: "To whom (is) the earth/Planet Earth and who (is) in it, if you were knowing?" | ql lmn alarD wmn fyha an kntm t`lmwn | |||
| 85. * | They will say, "To Allah." say: "Yet will ye not receive admonition?" | [And they will reply: "Unto God." Say: "Will you not, then, bethink yourselves [of Him]?" | They will say: "To God." Say: "So do you not mention/remember ?" | syqwlwn llh ql afla tXkrwn | |||
| 86. * | Say: "Who is the Lord of the seven heavens, and the Lord of the Throne (of Glory) Supreme?" | Say: "Who is it that sustains the seven heavens and is enthroned in His awesome almightiness?" [Lit., "who is the Sustainer (rabb) of the seven heavens" - see note on 2:29 - "and the Sustainer of the awesome throne of almightiness": cf. 9:129 as well as note on 7:54.] | Say: "Who (is) the seven skies' Lord, and the great throne's Lord?" | ql mn rb alsmawat alsb` wrb al`r$ al`Zym | |||
| 87. * | They will say, "(They belong) to Allah." Say: "Will ye not then be filled with awe?" | [And] they will reply: "[All this power belongs] to God." Say: "Will you not, then, remain conscious of Him?" | They will say: "To God." Say: "So do you not fear and obey?" | syqwlwn llh ql aflattqwn | |||
| 88. * | Say: "Who is it in whose hands is the governance of all things,--who protects (all), but is not protected (of any)? (say) if ye know." | Say: "In whose hand rests the mighty dominion over all things, and who is it that protects, the while there is no protection against Him? [Tell me this] if you happen to know [the answer]!" | Say: "Who (is) with (in) His hand every thing's ownership, and He protects/defends, and is not (to) be protected/defended on him, if you were knowing?" | ql mn bydh mlkwt kl $Y whw yjyr wlayjar `lyh an kntm t`lmwn | |||
| 89. * | They will say, "(It belongs) to Allah." Say: "Then how are ye deluded?" | [And] they will reply: "[All this power belongs] to God." Say: `How, then, can you be so deluded?" [Sc., "as to deny the prospect of resurrection".] | They will say: "To God," Say: "So how (do) you be bewitched/enchanted/corrupted ?" | syqwlwn llh ql fani tsHrwn | |||
| 90. * | We have sent them the Truth: but they indeed practise falsehood! | Nay, We have conveyed unto them the truth: and yet, behold, they are intent on lying [to themselves]! [Lit., "they are indeed liars"- i.e., they deceive themselves by asserting that they believe in God and, at the same time, rejecting the idea of a life after death, which - in view of the fact that many wrongdoers prosper in this world while many righteous lead a life of suffering - is insolubly bound up with the concept of divine justice. Apart from this, a denial of the possibility of resurrection implies a doubt as to God's unlimited power and, thus, of His Godhead in the true sense of this concept. This latter doubt often finds its expression in the mystic belief in a multiplicity of divine powers: and it is to this erroneous belief that the next verse alludes.] | But We came/brought/gave to them with the truth, and that they are lying/denying. | bl atynahm balHq wanhm lkaXbwn | |||
| 91. * | No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah. (He is free) from the (sort of) things they attribute to Him! | Never did God take unto Himself any offspring, [This allusion to the pre-Islamic Arabian belief in angels as "God's daughters" and the Christian dogma of Jesus' "sonship of God" connects with the statement "they are intent on lying [to themselves]", which has been explained in the preceding note.] nor has there ever been any deity side by side with Him: [for, had there been any,] lo! each deity would surely have stood apart [from the others] in whatever it had created, [This is how almost all the classical commentators explain the phrase la-dhahaba bi-ma khalaqa (lit., "would surely have taken away whatever he had created"), implying that in such a hypothetical case each of the gods would have been concerned only with his own sector of creation, thus causing complete confusion in the universe.] and they would surely have [tried to] overcome one another! Limitless in His glory is God, [far] above anything that men may devise by way of definition, [See note on 6:100.] | God did not take/receive from a child (son), and (there) was not from a god with Him, then each/every god would have gone with what he created, and some of them would have heightened/elevated over some, God's praise/glory about what they describe/categorize.241 | maatKX allh mn wld wmakan m`h mn alh aXa lXhb kl alh bma Klq wl`la b`Dhm `li b`D sbHan allh `ma ySfwn | |||
| 92. * | He knows what is hidden and what is open: too high is He for the partners they attribute to Him! | knowing all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind [See surah 6:73.] - and, hence, sublimely exalted is He above anything to which they may ascribe a share in His divinity! | Knower (of) the unseen/hidden and the testimony/presence, so (He is) high, mighty, exalted and dignified about what they share/make partners (with Him). | `alm alGyb wal$had+ ft`ali `ma y$rkwn | |||
| 93. * | Say: "O my Lord! if Thou wilt show me (in my lifetime) that which they are warned against,-- | SAY: "O my Sustainer! If it be Thy will to let me witness [Lit., "to show me" [sc., "in my lifetime"]. According to Zamakhshari, the combination of the conditional particle in ("if") with ma ("that which" or "whatever") - spelt and pronounced imma - endows the verb turini (lit., "Thou wilt show me") with the quality of intrinsic necessity - thus: "If it is inevitable (la budd) that "thou show me [or "let me witness"]...", etc. In translation, this particular phrasing is best rendered as above, since anything that is God's will becomes eo ipso inevitable.] [the fulfillment of] whatever they [who blaspheme against Thee] have been promised [to suffer] - | Say: "My Lord, if you show me what they are being promised." | ql rb ama tryny mayw`dwn | |||
| 94. * | "Then, O my Lord! put me not amongst the people who do wrong!" | do not, O my Sustainer, let me be one of those evildoing folk!" | My Lord, so do not make/put me in (between) the nation the unjust/oppressive. | rb fla tj`lny fy alqwm alZalmyn | |||
| 95. * | And We are certainly able to show thee (in fulfilment) that against which they are warned. | [Pray thus] for, behold, We are most certainly able to let thee witness [the fulfillment, even in this world, of] whatever We promise them! | And We (E) on that We show you what We promise them (are) capable/able (E). | wana `li an nryk man`dhm lqadrwn | |||
| 96. * | Repel evil with that which is best: We are well acquainted with the things they say. | [But whatever they may say or do,] repel the evil [which they commit] with something that is better: [See surah 13:22. In the present context, the evil referred to consists - as the next clause shows - in blasphemous attempts at "defining" God (cf. verse 91); but the ethical principle implied in the above injunction is the same as that expressed in the last clause of 13:22 as well as in 41:34 - namely, that evil must not be countered with another evil but, rather, repelled by an act of goodness.] We are fully aware of what they attribute [to Us]. | Push/repel the sin/crime with which it is best, We are more knowledgeable with what they describe/categorize. | adf` balty hy aHsn alsyY+ nHn a`lm bma ySfwn | |||
| 97. * | And say "O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones. | And say: "O my Sustainer! I seek refuge with Thee from the promptings of all evil impulses; [Lit., "of the satans" or "satanic forces": see note on 2:14.] | And say: "My Lord, I seek protection by You from the devils' urges/suggestions. | wql rb a`wX bk mn hmzat al$yaTyn | |||
| 98. * | "And I seek refuge with Thee O my Lord! lest they should come near me." | and I seek refuge with Thee, O my Sustainer, lest they come near unto me!' | And I seek protection by you, my Lord, that they attend/come to me. | wa`wX bk rb an yHDrwn | |||
| 99. * | (In Falsehood will they be) Until, when death comes to one of them, he says: "O my Lord! send me back (to life),-- | [AS FOR THOSE who will not believe in the life to come, they go on lying to themselves] [Cf. verses 74 and 90 above, with which the present passage connects.] until, when death approaches any of them, he prays: "O my Sustainer! Let me return, let me return [to life], [Most of the commentators regard the plural form of address in the verb irji uni ("let me return") as an expression of reverence. Since, however, the Quran offers no other instance of God's being addressed in the plural (in contrast with the frequent use of the plural in His speaking of Himself), Baydawi suggests - on the strength of examples from pre-Islamic poetry - that this plural form of address is equivalent to an emphatic repetition of the singular form irji ni: hence the repetition of this phrase in my rendering.] | Until when the death/lifelessness came to one of them, he said: "My Lord return me." | Hti aXa ja' aHdhm almwt qal rb arj`wn | |||
| 100. * | "In order that I may work righteousness in the things I neglected." - "By no means! It is but a word he says."- Before them is a Partition till the Day they are raised up. | so that I might act righteously in whatever I have failed [aforetime]!" [Lit., "in respect of that which (fi-ma) I have left", comprising both the omission of good and the commission of bad deeds.] Nay, it is indeed but a [meaningless] word that he utters: for behind those [who leave the world] there is a barrier [of death] until the Day when all will be raised from the dead! | Maybe/perhaps I make/do correct/righteous deeds in what I left. No but it is a word/expression he is saying it, and from behind them (is) a barrier to a day/time they be resurrected/revived. | l`ly a`ml SalHa fyma trkt kla anha klm+ hw qaYlha wmn wraYhm brzK ali ywm yb`xwn | |||
| 101. * | Then when the Trumpet is blown, there will be no more relationships between them that Day, nor will one ask after another! | Then, when the trumpet [of resurrection] is blown, no ties of kinship will on that Day prevail among them, and neither will they ask about one another. | So if the horn/bugle was blown in, so (there are) no relations/kin between them (on) that day, and nor they ask/question each other. | faXa nfK fy alSwr fla ansab bynhm ywmYX wlaytsa'lwn | |||
| 102. * | Then those whose balance (of good deeds) is heavy,--they will attain salvation: | And they whose weight [of righteousness] is heavy in the balance - it is they, they who will have attained to a happy state; | So who his weights/measures became heavy, so those are the successful/winners. | fmn xqlt mwazynh fawlYk hm almflHwn | |||
| 103. * | But those whose balance is light, will be those who have lost their souls, in Hell will they abide. | whereas they whose weight is light in the balance - it is they who will have squandered their own selves, [destined] to abide in hell: | And who his weights/measures were reduced/lightened, so those (are) those who lost themselves in Hell immortally/eternally. | wmn Kft mwazynh fawlYk alXyn Ksrwa anfshm fy jhnm Kaldwn | |||
| 104. * | The Fire will burn their faces, and they will therein grin, with their lips displaced. | the fire will scorch their faces, and they will abide therein with their lips distorted in pain. | The fire scorches/burns their faces/fronts, and they are in it gloomy/grim. | tlfH wjwhhm alnar whm fyha kalHwn | |||
| 105. * | "Were not My Signs rehearsed to you, and ye did but treat them as falsehood?" | [And God will say:] "Were not My messages conveyed unto you, and were you [not] wont to give them the lie?" | Were not My verses/evidences read/recited on (to) you, so you were with it lying/denying ? | alm tkn ayaty ttli `lykm fkntm bha tkXbwn | |||
| 106. * | They will say: "our Lord! Our misfortune overwhelmed us, and we became a people astray! | They will exclaim: "O our Sustainer! Our bad luck has overwhelmed us, and so we went astray! [Lit., "we became people who go astray". This allegorical "dialogue" is meant to bring out the futile excuse characteristic of so many sinners who attribute their failings to an abstract bad luck" (which is the meaning of shiqwah in this context); and thus, indirectly, it stresses the element of free will - and, therefore, of responsibility - in man's actions and behaviour.] | They said: "Our Lord our misery/unhappiness defeated/overcame on us, and we were a misguided nation." | qalwa rbna Glbt `lyna $qwtna wkna qwma Dalyn | |||
| 107. * | "Our Lord! bring us out of this: if ever we return (to Evil), then shall we be wrong-doers indeed!" | O our Sustainer! Cause us to come out of this [suffering] - and then, if ever We revert [to sinning], may we truly be [deemed] evildoers!" | Our Lord, bring us out from it, so if we returned, so we are (then) unjust/oppressive. | rbna aKrjna mnha fan `dna fana Zalmwn | |||
| 108. * | He will say: "Be ye driven into it (with ignominy)! And speak ye not to Me! | [But] He will say: "Away with you into this [ignominy]! [My interpolation of the word "ignominy" is based on the fact that this concept is inherent in the verb khasaa (lit., "he drove [someone or something] scornfully away'), and is, therefore, forcefully expressed in the imperative ikhsa'u.] And speak no more unto Me! | He said: "Be despised/humiliated in it, and do not converse/speak (to) me." | qal aKsAwa fyha wlatklmwn | |||
| 109. * | "A part of My servants there was, who used to pray 'our Lord! we believe; then do Thou forgive us, and have mercy upon us: For Thou art the Best of those who show mercy!" | "Behold, there were among My servants such as would pray, `O our Sustainer! We have come to believe [in Thee]; forgive, then, our sins and bestow Thy mercy on us: for Thou art the truest bestower of mercy!' [Lit., "the best of those [or "of all"] who show mercy". The same expression is found in the concluding verse of this surah.] | That it truly was a group from My worshippers/slaves saying: "Our Lord, we believed, so forgive for us and have mercy upon us, and you are best (of) the merciful." | anh kan fryq mn `bady yqwlwn rbna amna faGfr lna warHmna want Kyr alraHmyn | |||
| 110. * | "But ye treated them with ridicule, so much so that (ridicule of) them made you forget My Message while ye were laughing at them! | - but you made them a target of your derission to the point where it made you forget [Lit., "until they made you forget": i.e., "your scoffing at them became the cause of your forgetting".] all remembrance of Me; and you went on and on laughing at them. | So you took/received them mocking/ridiculing until they made you forget My remembrance/reminder and you were laughing/wondering from them. | fatKXtmwhm sKrya Hti answkm Xkry wkntm mnhm tDHkwn | |||
| 111. * | "I have rewarded them this Day for their patience and constancy: they are indeed the ones that have achieved Bliss..." | [But,] behold, today I have rewarded them for their patience in adversity: verily, it is they, they who have achieved a triumph!" | That I rewarded/reimbursed them the day/today because (of) what they were patient, that they are, they are the winners/successful. | any jzythm alywm bma Sbrwa anhm hm alfaYzwn | |||
| 112. * | He will say: "What number of years did ye stay on earth?" | [And] He will ask [the doomed]: "What number of years have you spent on earth?" | Say: "How much/many number/numerous years you remained in the earth/Planet Earth?" | qal km lbxtm fy alarD `dd snyn | |||
| 113. * | They will say: "We stayed a day or part of a day: but ask those who keep account." | They will answer: `We have spent there a day, or part of a day; but ask those who [are able to] count [time]..." [This part of the allegorical "dialogue" between God and the doomed sinners touches (as do several other verses of the Quran) upon the illusory, problematical character of "time" as conceived by man, and the comparative irrelevancy of the life of this world within the context of the ultimate - perhaps timeless - reality known only to God. The disappearance, upon resurrection, of man's earth-bound concept of time is indicated by the helpless answer, "ask those who are able to count time".] | They said: "We stayed/remained a day or part (of) a day, so ask/question the counting." | qalwa lbxna ywma aw b`D ywm fsAl al`adyn | |||
| 114. * | He will say: "Ye stayed not but a little,--if ye had only known! | [Whereupon] He will say: "You have spent there but a short while: had you but known [how short it was to be]! | He said: "That truly that you stayed/remained except little, if that you were knowing." | qal an lbxtm ala qlyla lw ankm kntm t`lmwn | |||
| 115. * | "Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)?" | Did you, then, think that We created you in mere idle play, and that you would not have to return to Us?" [Lit., "that you would not be brought back to Us", i.e., for judgment.] | Did you think/suppose, that We created you playfully and mockingly, and that you are not being returned to Us? | afHsbtm anma Klqnakm `bxa wankm alyna latrj`wn | |||
| 116. * | Therefore exalted be Allah, the King, the Reality: there is no god but He, the Lord of the Throne of Honour! | [KNOW,] then, [that] God is sublimely exalted, the Ultimate Sovereign, the Ultimate Truth: [See surah 20:114.] there is no deity save Him, the Sustainer, in bountiful almightiness enthroned! [Lit., "the Sustainer (rabb) of the bountiful throne of almightiness (al -arsh al-karim)". See also surah 7:54, for an explanation of my rendering of al-arsh as "the throne of [His] almightiness".] | So high, mighty, exalted and dignified (is) God the king/owner/possessor, the truth/just, (there is) no God except Him, Lord (of) the throne, the honoured. | ft`ali allh almlk alHq laalh ala hw rb al`r$ alkrym | |||
| 117. * | If anyone invokes, besides Allah, Any other god, he has no authority therefor; and his reckoning will be only with his Lord! and verily the Unbelievers will fail to win through! | Hence, he who invokes, side by side with God, any other deity [- a deity] for whose existence he has no evidence - shall but find his reckoning with his Sustainer: [and,] verily, such deniers of the truth will never attain to a happy state! | And who calls with God another god, (he has) no proof/evidence for him with it, so but his242account/calculation (is) at his Lord, that He truly does not make the disbelievers succeed/win. | wmn yd` m` allh alha aKr labrhan lh bh fanma Hsabh `nd rbh anh layflH alkafrwn | |||
| 118. * | So say: "O my Lord! grant Thou forgiveness and mercy for Thou art the Best of those who show mercy!" | Hence, [O believer,] say: "O my Sustainer! Grant [me] forgiveness and bestow Thy mercy [upon me]: for Thou art the truest bestower of mercy!" | And say: "My Lord, forgive and have mercy, and you are best (of) the merciful."243 | wql rb aGfr warHm want Kyr alraHmyn | |||