| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures;-- | Hallowed is He who from on high, step by step, has bestowed upon His servant the standard by which to discern the true from the false, [Almost all the commentators give this meaning to the term al-furqan. In the above context it denotes the Quran as well as the phenomenon of divine revelation as such. (For an amplified interpretation of this term by Muhammad Abduh see note on 2:53.) The verbal form nazzala implies gradualness both in time ("successively") and in method ("step by step").] so that to all the world it might be a warning: | Blessed (is) Who descended the Separator of Right and Wrong/Koran/Torah on (to) His worshipper/slave to be a warning/notice to the creations all together/(universes). | swr+ alfrqan bsm allh alrHmn alrHym ? tbark alXy nzl alfrqan `li `bdh lykwn ll`almyn nXyra | |||
| 2. * | He to whom belongs the dominion of the heavens and the earth: no son has He begotten, nor has He a partner in His dominion: it is He who created all things, and ordered them in due proportions. | He to whom the dominion over the heavens and the earth belongs, and who begets no offspring, [See note on 17:111.] and has no partner in His dominion: for it is He who creates every thing and determines its nature in accordance with [His own] design. [I.e., in accordance with the function assigned by Him to each individual thing or phenomenon: cf. the oldest formulation of this idea in 87:2 -3.] | Who, for Him (is) the skies'/space's and the earth's/Planet Earth's ownership and (He) did not take a child (son), and a partner was not for Him in the ownership, and He created every thing so He predestined it predestination. | alXy lh mlk alsmawat walarD wlm ytKX wlda wlm ykn lh $ryk fy almlk wKlq kl $Y fqdrh tqdyra | |||
| 3. * | Yet have they taken, besides him, gods that can create nothing but are themselves created; that have no control of hurt or good to themselves; nor can they control death nor life nor resurrection. | And yet, some choose to worship, instead of Him, imaginary deities that cannot create anything but are themselves created, [I.e., whether they be inanimate "representations" of imaginary deities, or personified forces of nature, or deified human beings, or simply figments of the imagination.] and have it not within their power to avert harm from, or bring benefit to, themselves, and have no power over death, nor over life, nor over resurrection! | And they took from other than Him gods, they do not create a thing, and they are being created, and they do not own/possess to themselves harm, and nor benefit/usefulness, and they do not own/possess death/lifelessness, and nor life, and nor revival/resurrection. | watKXwa mn dwnh alh+ layKlqwn $yYa whm yKlqwn wlaymlkwn lanfshm Dra wlanf`a wlaymlkwn mwta wlaHya+ wlan$wra | |||
| 4. * | But the misbelievers say: "Naught is this but a lie which he has forged, and others have helped him at it." In truth it is they who have put forward an iniquity and a falsehood. | Moreover, those who are bent on denying the truth are wont to say, "This [Quran] is nothing but a lie, which he [himself] has devised with the help of other people, [Implying that the Quran, or most of it, is based on Judaeo-Christian teachings allegedly communicated to Muhammad by some unnamed foreigners (cf. 16:103 and the corresponding notes) or, alternatively, by various Arab converts to Judaism or Christianity; furthermore, that Muhammad had either deceived himself into believing that the Quran was a divine revelation, or had deliberately - knowing that it was not so - attributed it to God.] who thereupon have perverted the truth and brought a falsehood into being." [Lit., "and thus, indeed, have they come with [or "brought"] a perversion of the truth" [which obviously is the meaning of zulm in this context] "and a falsehood". Whereas it is generally assumed that this clause constitutes a Quranic rebuttal of the malicious allegation expressed in the preceding clause, I am of the opinion that it forms part of that allegation, making the mythical "helpers" of Muhammad co-responsible, as it were, for the "invention" of the Quran.] | And those who disbelieved say: "That that (is) except lies/falsehood he fabricated/cut and split it, and a nation (of) others helped/assisted him on it." So they had come unjustly/oppressively and falsely. | wqal alXyn kfrwa an hXa ala afk aftrah wa`anh `lyh qwm aKrwn fqd jaWwa Zlma wzwra | |||
| 5. * | And they say: "Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening." | And they say, "Fables of ancient times which he has caused to be written down, so that they might be read out to him at morn and evening!" [Because his contemporaries knew it that he was unlettered (ummi) and could not read and write.] | And they said: "The first's/beginner's myths/baseless stories, he wrote it, so it is being dictated on (to) him early mornings and evening to sunset." | wqalwa asaTyr alawlyn akttbha fhy tmli `lyh bkr+ waSyla | |||
| 6. * | Say: "The (Qur'an) was sent down by Him who knows the mystery (that is) in the heavens and the earth: verily He is Oft-Forgiving, Most Merciful." | Say [O Muhammad]: "He who knows all the mysteries of the heavens and the earth has bestowed from on high this [Quran upon me]! Verily, He is much-forgiving, a dispenser of grace!" | Say: "Who knows the secret in the skies/space and the earth/Planet Earth descended it, that He truly is/was forgiving, merciful." | ql anzlh alXy y`lm alsr fy alsmawat walarD anh kan Gfwra rHyma | |||
| 7. * | And they say: "What sort of an apostle is this, who eats food, and walks through the streets? Why has not an angel been sent down to him to give admonition with him? | Yet they say: What sort of apostle is this [man] who eats food [like all other mortals] and goes about in the market places? Why has not an angel [visibly] been sent down unto him, to act as a warner together with him?" | And they said: "What to that (what is the matter) the messenger, he eats the food and walks in the markets, if only an angel was descended to him, so he (the angel) becomes a warner with him." | wqalwa malhXa alrswl yakl alT`am wym$y fy alaswaq lwla anzl alyh mlk fykwn m`h nXyra | |||
| 8. * | "Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched." | Or: "[Why has not] a treasure been granted to him [by God]?" Or: "He should [at least] have a [bountiful] garden, so that he could eat thereof [without effort]!" [A sarcastic allusion to the "gardens of paradise" of which the Quran so often speaks. (Cf. 13:38 and the corresponding notes; also 5:75 and 21:7 - 8.)] And so these evildoers say [unto one another], "If you were to follow [Muhammad, you would follow] but a man bewitched!" | Or a treasure be thrown to him, or a treed garden/paradise be for him, he eats from it. And the unjust/oppressive said: "That you follow except a bewitched/enchanted man." | aw ylqi alyh knz awtkwn lh jn+ yakl mnha wqal alZalmwn an ttb`wn ala rjla msHwra | |||
| 9. * | See what kinds of comparisons they make for thee! But they have gone astray, and never a way will they be able to find! | See to what they liken thee, [O Prophet, simply] because they have gone astray and are now unable to find a way to the truth]! | See how they gave to you the examples/proverbs, so they were misguided, so they are not being able (of) a way/path. | anZr kyf Drbwa lk alamxal fDlwa flaystTy`wn sbyla | |||
| 10. * | Blessed is He who, if that were His will, could give thee better (things) than those,--Gardens beneath which rivers flow; and He could give thee palaces (secure to dwell in). | Hallowed is He who, if it be His will, shall give thee something better than that [whereof they speak] - gardens through which running waters flow - and shall assign to thee mansions [of bliss in the life to come]. | Blessed (is) who, if He willed/wanted He made/created for you better than that, treed gardens/paradises, the rivers/waterways run/flow from below/beneath it, and He makes/puts for you castles/palaces. | tbark alXy an $a' j`l lk Kyra mn Xlk jnat tjry mn tHtha alanhar wyj`l lk qSwra | |||
| 11. * | Nay they deny the hour (of the judgment to come): but We have prepared a blazing fire for such as deny the hour: | But nay! It is [the very coming of] the Last Hour to which they give the lie! However, for such as give the lie to [the announcement of] the Last Hour We have readied a blazing flame: | But they denied with the Hour/Resurrection, and We prepared to who denied with the Hour/Resurrection blazing/inflaming (fire). | bl kXbwa balsa`+ wa`tdna lmn kXb balsa`+ s`yra | |||
| 12. * | When it sees them from a place far off, they will hear its fury and its ranging sigh. | when it shall face them from afar, they will hear its angry roar and its hiss; [Lit., "When it shall see them from a far-off place": a metaphorical allusion, it would seem, to the moment of their death on earth. As in many other instances, we are given here a subtle verbal hint of the allegorical nature of the Quranic descriptions of conditions in the life to come by a rhetorical "transfer" of man's faculty of seeing to the object of his seeing: a usage which Zamakhshari explicitly characterizes as metaphorical (ala sabil al-majaz).] | If it saw them from a far/distant place/position, they heard/listened to it a rage/anger and (the) sound of roaring fire. | aXa rathm mn mkan b`yd sm`wa lha tGyZa wzfyra | |||
| 13. * | And when they are cast, bound together into a constricted place therein, they will plead for destruction there and then! | and when they are flung, linked [all] together, into a tight space within, they will pray for extinction there and then! [For a tentative explanation of the allegory of the sinners' being "linked together" in hell, see my note on 14:49. As regards the "tight space" into which they will be flung, Zamakhshari remarks: "Distress is accompanied by [a feeling of] constriction, just as happiness is accompanied by [feeling of] spaciousness; and because of this, God has described paradise as being `as vast as the heavens and the earth' [3:133]." | And if they were thrown from it (to) a narrow/tight place/position tied to each other, at that time and place they called (for) destruction and grief. | waXa alqwa mnha mkana Dyqa mqrnyn d`wa hnalk xbwra | |||
| 14. * | "This day plead not for a single destruction: plead for destruction oft-repeated!" | [But they will be told:] "Pray not today for one single extinction, but pray for many extinctions!" [Although the concept of "extinction" (thubur) implies finality and is, therefore, unrepeatable, the sinners' praying for "many extinctions" is used here as a metonym for their indescribable suffering and a corresponding, indescribable desire for a final escape.] | Do not call today (for) one destruction and grief, and call (for) many destruction(s) (and) grief(s). | latd`wa alywm xbwra waHda wad`wa xbwra kxyra | |||
| 15. * | Say: "Is that best, or the eternal garden, promised to the righteous? for them, that is a reward as well as a goal (of attainment). | Say: "Which is better - that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey's end - | Say: "Is that better or the immortality's/eternity's treed garden/paradise which was promised (to) the fearing and obeying, (it) was for them a reward and an end/destination." | ql aXlk Kyr am jn+ alKld alty w`d almtqwn kant lhm jza' wmSyra | |||
| 16. * | "For them there will be therein all that they wish for: they will dwell (there) for aye: A promise to be prayed for from thy Lord." | a promise given by thy Sustainer, [always] to be prayed for?" DIALOGUE BETWEEN GOD AND DEIFIED BEINGS ON JUDGMENT DAY | For them in it what they will/want immortally/eternally, (it) was on your Lord a questioned promise. | lhm fyha may$aWwn Kaldyn kan `li rbk w`da msWwla | |||
| 17. * | The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" | BUT [as for people who are oblivious of thy Sustainer's oneness -] [This passage connects elliptically with verse 3 above.] one Day He will gather them together with all that they [now] worship instead of God, and will ask [those to whom divinity was falsely ascribed]: [The rhetorical "question" which follows is obviously addressed to wrongfully deified rational beings - i.e., prophets or saints - and not, as some commentators assume, to lifeless idols which, as it were, "will be made to speak".] "Was it you who led these My creatures astray, or did they by themselves stray from the right path?" | And a day/time He gathers them and what they worship from other than God, so He says: "Are you, you (who) misguided those My worshippers/slaves ? Or they misguided (from) the way/path ?" | wywm yH$rhm wmay`bdwn mn dwn allh fyqwl 'antm aDlltm `bady hWla' am hm Dlwa alsbyl | |||
| 18. * | They will say: "Glory to Thee! not meet was it for us that we should take for protectors others besides Thee: But Thou didst bestow, on them and their fathers, good things (in life), until they forgot the Message: for they were a people (worthless and) lost." | They will answer: "Limitless art Thou in Thy glory! It was inconceivable for us to take for our masters anyone but Thyself! [Sc., "and so it would have been morally impossible for us to ask others to worship us". On the other hand, Ibn Kathir understands the expression "for us" (lana) as denoting "us human beings" in general, and not merely the speakers - in which case the sentence could be rendered thus: "It is not right for us [human beings] to take...", etc. In either case, the above allegorical "question-and-answer" - repeated in many variations throughout the Quran - is meant to stress, in a dramatic manner, the moral odiousness and intellectual futility of attributing divine qualities to any being other than God.] But [as for them -] Thou didst allow them and their forefathers to enjoy [the pleasures of] life to such an extent that [This is the meaning of hatta (lit., "till" or "until") in the present context.] they forgot all remembrance [of Thee]: for they were people devoid of all good." | They said: "Your praise/glory (it) was, ought not (be) to us that we take from other than You from guardians/allies. And but you made them enjoy and their fathers, until they forgot the reminder, and they were a destroyed/failed nation." | qalwa sbHank makan ynbGy lna an ntKX mn dwnk mn awlya' wlkn mt`thm wabahm Hti nswa alXkr wkanwa qwma bwra | |||
| 19. * | ((Allah) will say): "Now have they proved you liars in what ye say: so ye cannot avert (your penalty) nor (get) help." And whoever among you does wrong, him shall We cause to taste of a grievous Penalty. | [Thereupon God will say:] "And now, they [whom you regarded as divine] have given the lie to all your [past] assertions, and you can neither ward off [your punishment] nor obtain any succour! For, whoever of you has committed [such] evil, him shall We cause to taste great suffering!" | So they had denied you because (of) what you say, so you do not be able (of) diversion and nor a victory/aid, and who causes injustice/oppresses from you, We make him taste/experience a great torture. | fqd kXbwkm bma tqwlwn fma tstTy`wn Srfa wlanSra wmn yZlm mnkm nXqh `Xaba kbyra | |||
| 20. * | And the apostles whom We sent before thee were all (men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? for Allah is One Who sees (all things). | AND [even] before thee, [O Muhammad,] We never sent as Our message-bearers any but [mortal men] who indeed ate food [like other human beings] and went about in the market places: for [it is thus that] We cause you [human beings] to be a means of testing one another. [This elliptic passage undoubtedly alludes to the fact that the appearance of each new prophet had, as a rule, a twofold purpose: firstly, to convey a divinely-inspired ethical message to man, and thus to establish a criterion of right and wrong or a standard by which to discern the true from the false al-furqan, as stated in the first verse of this surah; and, secondly, to be a means of testing men's moral perceptions and dispositions as manifested in their reactions to the prophets message - that is, their willingness or unwillingness to accept it on the basis of its intrinsic merit, without demanding or even expecting any "supernatural" proof of its divine origin. Indirectly, in its deepest sense, this passage implies that not only a prophet but every human being is, by virtue of his social existence, a means whereby the moral qualities of his fellow-men are put to a test: hence, some of the earliest commentators (among then, Tabari) give to the above phrase the connotation of "We caused you human beings to be a means of testing one another".] Are you [I.e., "you men" or, more specifically, "you whom the message of the Quran has reached".] able to endure [this test] with patience? For [remember, O man,] thy Sustainer is truly all-seeing! | And We did not send from before you from the messengers except that they truly eat (E) the food and they walk in the markets, and We made/put some of you to some (as) a test/seduction, would you be patient? And your Lord was/is seeing/knowing. | wmaarslna qblk mn almrslyn ala anhm lyaklwn alT`am wym$wn fy alaswaq wj`lna b`Dkm lb`D ftn+ atSbrwn wkan rbk bSyra | |||
| 21. * | Such as fear not the meeting with Us (for Judgment) say: "Why are not the angels sent down to us, or (why) do we not see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety! | But those who do not believe that they are destined to meet Us are wont to say, [lit., "who do not hope for [i.e., expect] a meeting with Us": the implication being that they do not believe in resurrection and consequently, do not expect to be judged by God in after-life.] "Why have no angels been sent down to us?" - or, "Why do we not see our Sustainer?" Indeed, they are far too proud of themselves, having rebelled [against God's truth] with utter disdain! | And those who do not hope/expect meeting Us said: "If only angels were descended on (to) us, or we see our Lord." They had become arrogant in themselves, and they became arrogant/disobedient, great arrogance/disobedience. | wqal alXyn layrjwn lqa'na lwla anzl `lyna almlaYk+ aw nri rbna lqd astkbrwa fy anfshm w`twa `twa kbyra | |||
| 22. * | The Day they see the angels,--no joy will there be to the sinners that Day: The (angels) will say: "There is a barrier forbidden (to you) altogether!" | [Yet] on that Day - the Day on which they shall see the angeels [I.e., on judgment Day, when "all will have been decided" (cf. 6:8).] - there will be no glad tiding for those who were lost in sin; and they will exclaim, "By a forbidding ban [are we from God's grace debarred]!" - | A day/time they see the angels: "(There is) no good news that day to the criminals/sinners." And they say: "Confinement/obstruction fortified/in custody." | ywm yrwn almlaYk+ lab$ri ywmYX llmjrmyn wyqwlwn Hjra mHjwra | |||
| 23. * | And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about. | for We shall have turned towards all the [supposedly good] deeds they ever wrought, and shall have transformed them into scattered dust - | And We came/tended to to what they made/did from (a) deed, so We made it scattered/spread dust. | wqdmna ali ma`mlwa mn `ml fj`lnah hba' mnxwra | |||
| 24. * | The Companions of the Garden will be well, that Day, in their abode, and have the fairest of places for repose. | [whereas] on that same Day those who are destined for paradise will be graced with the best of abodes and the fairest place of repose. [Lit., "will be happiest as regards their abode, and best as regards their place of repose".] | The Paradise's owners/company (at) that day (are in a) best settlement, and better place of resting or sleeping at midday. | aSHab aljn+ ywmYX Kyr mstqra waHsn mqyla | |||
| 25. * | The Day the heaven shall be rent asunder with clouds, and angels shall be sent down, descending (in ranks),-- | And on the Day on which the skies, together with the clouds, shall burst asunder, and the angels are made to descend in a mighty descent - | And a day/time the sky/space splits/cracks open with the clouds, and the angels were descended descent. | wywm t$qq alsma' balGmam wnzl almlaYk+ tnzyla | |||
| 26. * | That Day, the dominion as of right and truth, shall be (wholly) for ((Allah)) Most Merciful: it will be a Day of dire difficulty for the Misbelievers. | on that Day [it will become obvious to all that] true sovereignty belongs to the Most Gracious [alone]: hence, a Day of distress will it be for all who deny the truth, | The ownership/kingdom, the truth (on) that day (is) to the merciful, and (it) was on the disbelievers a difficult/distressing day/time. | almlk ywmYX alHq llrHmn wkan ywma `li alkafryn `syra | |||
| 27. * | The Day that the wrong-doer will bite at his hands, he will say, "Oh! would that I had taken a (straight) path with the Messenger. | and a Day on which the evildoer will bite his hands [in despair], exclaiming: "Oh, would that I had followed the path shown to me by the apostle! [Lit., "taken a path with the apostle". The terms "the apostle" and "the evildoer" are here obviously used in their generic sense, applying to all of God's apostles and all who consciously reject their guidance. Similarly, the expression "so-and-so" (fulan) occurring in the next verse circumscribes any person or personified influence responsible for leading a human being astray.] | And a day/time the unjust/oppressor bites on his hands, he says: "Oh I wish I would have taken/received with the messenger a way/road." | wywm y`D alZalm `li ydyh yqwl yalytny atKXt m` alrswl sbyla | |||
| 28. * | "Ah! woe is me! Would that I had never taken such a one for a friend! | Oh, woe is me! Would that I had not taken so-and-so for a friend! | Oh my calamity, I wish I did not take so and so (as) a faithful, close friend. | yawylty lytny lm atKX flana Klyla | |||
| 29. * | "He did lead me astray from the Message (of Allah. after it had come to me! Ah! the Evil One is but a traitor to man!" Then the Messenger will say: | Indeed, he led me astray from the remembrance [of God] after it had come unto me!" For [thus it is:] Satan is ever a betrayer of man. [For the implication of the term "Satan" as used here, see note on 2:14, first half of note on 15:17, as well as note on 14:22.] | He had misguided me from the reminder after when (it) came to me. And the devil was to the human/mankind a disaster/letting down." | lqd aDlny `n alXkr b`d aX ja'ny wkan al$yTan llansan KXwla | |||
| 30. * | "O my Lord! Truly my people took this Qur'an for just foolish nonsense." | AND [on that Day] the Apostle will say: [My interpolation of the words "on that Day" and the (linguistically permissible) attribution of futurity to the past-tense verb qala is based on the identical interpretation of the above phrase by great commentators like Abu Muslim (as quoted by Razi) or Baghawi.] "O my Sustainer! Behold, [some of] my people have come to regard this Quran as something [that ought to be] discarded!" [I.e., as mere wishful thinking and, therefore, of no account, or as something that in the course of time has "ceased to be relevant". Since many of those whom the message of the Quran has reached did and do regard it as a divine revelation and therefore as most "relevant" in every sense of the word, it is obvious that the expression "my people" cannot possibly denote here all of the Prophet's community (either in the national or in the ideological sense of this word), but signifies only such of his nominal followers as have lost all real faith in the Quranic message: hence the necessity of interpolating the (elliptically implied) words "some of" before "my people".] | And the messenger said: "You my Lord, that my nation took this the Koran deserted/abandoned." | wqal alrswl yarb an qwmy atKXwa hXa alqran mhjwra | |||
| 31. * | Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help. | For so it is that against every prophet We have set up enemies from among those who are lost in sin: [Cf. 6:112, which refers in very similar terms to the evil forces (shayatin) against which every prophet has had to contend. The "glittering half-truths meant to delude the mind" spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Quran, having been enunciated fourteen centuries ago, must now be considered "obsolete".] yet none can guide and give succour as thy Sustainer does! | And as/like that We made/put to every/each prophet an enemy from the criminals/sinners, and enough/sufficient with your Lord guiding and a victorior/savior. | wkXlk j`lna lkl nby `dwa mn almjrmyn wkfi brbk hadya wnSyra | |||
| 32. * | Those who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually. | Now they who are bent on denying the truth are wont to ask. "Why has not the Quran been bestowed on him from on high in one single re velation?" [Lit., "in one piece" or "as one statement" (jumlatan wahidatan) - implying, in the view of the opponents of Islam, that the gradual, step-by-step revelation of the Quran points to its having been "composed" by Muhammad to suit his changing personal and political requirements.] [it has been revealed] in this manner so that We might strengthen thy heart thereby - for We have so arranged its component parts that they form one consistent whole - [I.e., free of all inner contradictiions (cf. 4:82). See also 39:23, where the Quran is spoken of as "fully consistent within itself". The concise phrase rattalnahu tartilan comprises the parallel concepts of "putting the component parts [of a thing] together and arranging them well" as well as "endowing it with inner consistency". Inasmuch as full consistency and freedom from contradictions in a message spread over twenty-three years of a life as full of movement and drama as that of the Prophet does give a clear indication of its God-inspired quality, it is bound to strengthen the faith of every thinking believer: and herein lies, according to the Quran itself, the deepest reason for its slow, gradual revelation. (When applied to the reciting of the Quran - as in 73:4 - the term tartil refers to the measured diction and the thoughtful manner in which it ought to be enunciated.)] | And those who disbelieved said: "If only the Koran was descended on (to) him once in entirety." Like that to strengthen with it your heart and We compiled (it) well/read or recited slowly, distinctly and clearly, good composition/slow, distinct and clear reading or recitation. | wqal alXyn kfrwa lwla nzl `lyh alqran jml+ waHd+ kXlk lnxbt bh fWadk wrtlnh trtyla | |||
| 33. * | And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof). | and [that] they [who deny the truth] might never taunt thee with any deceptive half-truth [Lit., "come to thee with a parable (mathal)"- i.e., with all manner of seemingly plausible parabolic objections (exemplified in verses 7 - 8, 21 and 32 of this surah as well as in many other places in the Quran) meant to throw doubt on Muhammad's claim to prophethood and, hence, on the God-inspired character of the Quranic message.] without Our conveying to thee the [full] truth and [providing thee] with the best explanation. [Sc., "of the problem or problems involved": an allusion to the self-explanatory character of the Quran. Throughout this section (verses 30 - 34) the personal pronoun "thou" (in the forms "thy" and "thee") relates not only to the Prophet but also to every one of his followers at all times.] | And they do not come to you with an example except We came to you with the truth and (a) better explanation/interpretation. | wlayatwnk bmxl ala jYnak balHq waHsn tfsyra | |||
| 34. * | Those who will be gathered to Hell (prone) on their faces,--they will be in an evil plight, and, as to Path, most astray. | [And so, tell those who are bent on denying the truth that] they who shall be gathered unto hell upon their faces - [I.e., in utter spiritual abasement (Razi, mentioning some other commentators as well).] it is they who [in the life to come] will be worst in station and still farther astray from the path [of truth]! [Cf. 17:72 and the corresponding note.] | Those who are being gathered on their faces/fronts to Hell, those are (in a) worst place/position, more253misguided (in) a way/road. | alXyn yH$rwn `li wjwhhm ali jhnm awlYk $r mkana waDl sbyla | |||
| 35. * | (Before this,) We sent Moses The Book, and appointed his brother Aaron with him as minister; | AND, INDEED, [long before Muhammad] We vouchsafed revelation unto Moses, and appointed his brother Aaron to help him to bear his burden; [For this rendering of the term wazir, see note on 20:29. The mention, at this place, of Moses and Aaron - and of Noah, etc., in the following verses - is intended to remind us of the statement in verse 31 above that "against every prophet We have set up enemies from among those who are lost in sin".] | And We had (E) given/brought Moses The Book, and We made/put with it, his brother Aaron (as) a minister/supporter. | wlqd atyna mwsi alktab wj`lna m`h aKah harwn wzyra | |||
| 36. * | And We command: "Go ye both, to the people who have rejected our Signs:" And those (people) We destroyed with utter destruction. | and We said, "Go you both unto the people who have given the lie to Our messages!" - and thereupon We broke those [sinners] to smithereens. | So We said: "Go/go away (B) to the nation those who lied/denied/falsified with Our verses/evidences."So We destroyed them destruction/destructively. | fqlna aXhba ali alqwm alXyn kXbwa bayatna fdmrnahm tdmyra | |||
| 37. * | And the people of Noah,--when they rejected the apostles, We drowned them, and We made them as a Sign for mankind; and We have prepared for (all) wrong-doers a grievous Penalty;-- | And [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong! | And Noah's nation when they lied/denied/falsified the messengers, We drowned/sunk them, and We made them to the people (as) an evidence/sign, and We prepared to the unjust/oppressors, a painful torture. | wqwm nwH lma kXbwa alrsl aGrqnahm wj`lnahm llnas ay+ wa`tdna llZalmyn `Xaba alyma | |||
| 38. * | As also 'Ad and Thamud, and the Companions of the Rass, and many a generation between them. | And [remember how We punished the tribes of] Ad and Thamud and the people of Ar-Rass, [Regarding the tribes of Ad and Thamud, see surah 7, notes on verse 65 and 73. As for Ar-Rass, a town of that name exists to this day in the Central-Arabian province of Al-Qasim; in the ancient times referred to, it seems to have been inhabited by descendants of the Nabataean tribe of Thamud (Tabari). There is however, no agreement among the commentators as to the real meaning of this name or designation; Razi cites several of the current, conflicting interpretations and rejects all of them as purely conjectural.] and many generations [of sinners] in-between: | And Aad, and Thamud, and the Riss's/old well's friends/company, and many generations/centuries between that. | w`ada wxmwda waSHab alrs wqrwna byn Xlk kxyra | |||
| 39. * | To each one We set forth Parables and examples; and each one We broke to utter annihilation (for their sins). | and unto each of them did We proffer lessons [Sc., "which they failed to heed". For my rendering of mathal, in this context, as "lesson", see note on 7:89.] and each of them did We destroy with utter destruction. | And each/all We gave to it the examples/proverbs, and each/all We destroyed/ruined destruction/ruin. | wkla Drbna lh alamxal wkla tbrna ttbyra | |||
| 40. * | And the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection. | And they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil: [A reference to Sodom and its destruction by a rain of "stone-hard blows of chastisement pre-ordained" (see 11:82 and the corresponding note). The phrase "they have come across" may be understood in either of two ways: (a) in its literal sense of chancing upon" or "passing by", in which case it applies to the Prophet's contemporaries and opponents, the pagan Meccans, whose customary caravan route to Syria passed close by the Dead Sea and the probable site of Sodom and Gomorrah; or (b) in the tropical sense of "becoming aware [of something]" through reading or hearsay - in which case it may be taken to refer to people of all times, and to the fact that the story of Sodom and Gomorrah is part and parcel of mankind's moral heritage.] have they, then, never beheld it [with their minds eye]? But nay, they would not believe in resurrection! [Lit., "they were wont not to look forward to (i.e., to expect or believe in) resurrection".] | And they had come/passed by on (to) the village/urban city which was rained the fire's/harm's rain, where they not being seeing it? But they were not hoping/expecting revival/resurrection. | wlqd atwa `li alqry+ alty amTrt mTr alsw' aflm ykwnwa yrwnha bl kanwa layrjwn n$wra | |||
| 41. * | When they see thee, they treat thee no otherwise than in mockery: "Is this the one whom Allah has sent as an apostle?" | Hence, whenever they consider thee, [O Muhammad,] they but make thee a target of their mockery, [saying:] "Is this the one whom God has sent as an apostle? | And if they saw you, that they take you except mockingly/making fun: "Is that who God sent (as) a messenger?" | waXa rawk an ytKXwnk ala hzwa ahXa alXy b`x allh rswla | |||
| 42. * | "He indeed would well-nigh have misled us from our gods, had it not been that we were constant to them!" - Soon will they know, when they see the Penalty, who it is that is most misled in Path! | Indeed, he would well-nigh have led us astray from our deities, had we not been [so] steadfastly attached to them!" But in time, when they see the suffering [that awaits them], they will come to know who it was that went farthest astray from the path [of truth]! | That he was about to/almost to misguide us from our gods, except for that we were patient on it. And they will know when they see/understand the torture who (is) more misguided a way/path. | an kad lyDlna `n alhtna lwla an Sbrna `lyha wswf y`lmwn Hyn yrwn al`Xab mn aDl sbyla | |||
| 43. * | Seest thou such a one as taketh for his god his own passion (or impulse)? Couldst thou be a disposer of affairs for him? | Hast thou ever considered [the kind of man] who makes his own desires his deity? Couldst thou, then, [O Prophet,] be held responsible for him? | Did you see who took/received his god (as) his self attraction for desire, so do you be on him a guardian/ally? | arayt mn atKX alhh hwah afant tkwn `lyh wkyla | |||
| 44. * | Or thinkest thou that most of them listen or understand? They are only like cattle;-- nay, they are worse astray in Path. | Or dost thou think that most of them listen [to thy message] and use their reason? Nay, they are but like cattle - nay, they are even less conscious of the right way! [Lit., "they are farther astray from the path [of truth]": see note on 7:179.] | Or you think/suppose that most of them hear/listen or reason/comprehend, that they are except as the camels/livestock, but they are more misguided (in) a way/path. | am tHsb an akxrhm ysm`wn aw y`qlwn an hm ala kalan`am bl hm aDl sbyla | |||
| 45. * | Hast thou not turned thy vision to thy Lord?--How He doth prolong the shadow! If He willed, He could make it stationary! then do We make the sun its guide; | Art thou not aware of thy Sustainer [through His works]? - how He causes the shadow to lengthen [towards the night] when, had He so willed, He could indeed have made it stand still: but then, We have made the sun its guide; | Do you not see to your Lord how He extended/spread the shade ? And if He willed/wanted, He would have made it still/motionless, then We made/put the sun on it (as) a proof/evidence. | alm tr ali rbk kyf md alZl wlw $a' lj`lh sakna xm j`lna al$ms `lyh dlyla | |||
| 46. * | Then We draw it in towards Ourselves,--a contraction by easy stages. | and then, [after having caused it to lengthen,] We draw it in towards Ourselves with a gradual drawing-in. [I.e., "We cause it to contract in accordance with the `laws of nature' which We Ourselves have instituted." As in so many other instances in the Quran, the abrupt change from the third-person pronoun "He" to "We" is meant to illustrate the fact that God is indefinable, and that it is only the inadequacy of human speech - and, hence, of the human mind - that makes it necessary to refer to the Supreme Being by pronouns which in reality are applicable only to finite, created persons".] | Then We grasped it to Us easy grasping. | xm qbDnah alyna qbDa ysyra | |||
| 47. * | And He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection. | And He it is who makes the night a garment for you, and [your] sleep a rest, and causes every [new] day to be a resurrection. | And He is who made/put for you the night (as) a cover/dress, and the sleep (for) rest/sleep, and He made/put the daytime (for) revival. | whw alXy j`l lkm allyl lbasa walnwm sbata wj`l alnhar n$wra | |||
| 48. * | And He it is Who sends the winds as heralds of glad tidings, going before His mercy, and We send down pure water from the sky,-- | And He it is who sends forth the winds as a glad tiding of His coming grace; and [thus, too,] We cause pure water to descend from the skies, | And He is who sent the winds/breezes (as) a good news between His mercy's hand, and We descended from the sky pure/clean water. | whw alXy arsl alryaH b$ra byn ydy rHmth wanzlna mn alsma' ma' Thwra | |||
| 49. * | That with it We may give life to a dead land, and slake the thirst of things We have created,--cattle and men in great numbers. | so that We may bring dead land to life thereby, and give to drink thereof to many [beings] of Our creation, beasts as well as humans. | To revive with it a dead/lifeless country/land, and We give it drink from what We created (from) camels/livestock and many humans/people. | lnHyy bh bld+ myta wnsqyh mma Klqna an`ama wanasy kxyra | |||
| 50. * | And We have distributed the (water) amongst them, in order that they may celebrate (our) praises, but most men are averse (to aught) but (rank) ingratitude. | And, indeed, many times have We repeated [all] this unto men, so that they might take it to heart: but most men refuse to be aught but ingrate. [Lit., "have We turned it over (sarrafnahu) among them": a reference to the frequent, many-faceted reiteration, in the Quran as well as in earlier revelations, of all the evidence unmistakably pointing to the existence of a conscious Creator (Zamakhshari.) | And We had purified it/detailed it linguistically between them (so) they mention/remember, so most of the people refused/hated except (insistent) disbelief. | wlqd Srfnah bynhm lyXkrwa fabi akxr alnas ala kfwra | |||
| 51. * | Had it been Our Will, We could have sent a warner to every centre of population. | Now had We so willed. We could have [continued as before and] raised up a [separate] warner in every single community: [Sc., "but We have willed instead that Muhammad be Our last prophet and, hence, a warner unto all people for all times to come".] | And if We willed/wanted, We would have sent in every village/urban city a warner/giver of notice. | wlw $Yna lb`xna fy kl qry+ nXyra | |||
| 52. * | Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur'an). | hence, do not defer to [the likes and dislikes of] those who deny the truth, but strive hard against them, by means of this [divine writ], with utmost striving. | So do not obey the disbelievers and struggle against them with it great struggling/defending for the faith. | flatT` alkafryn wjahdhm bh jhada kbyra | |||
| 53. * | It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed. | AND HE it is who has given freedom of movement to the two great bodies of water - [The noun bahr, usually signifying "sea", is also applied to large agglomerations of sweet water, like rivers, lakes, etc.; in the above context, the dual al-bahrayn denotes "the two great bodies [or "kinds"] of water" - the salty and the sweet - existing side by side on earth.] the one sweet and thirst-allaying, and the other salty and bitter - and yet has wrought between them a barrier and a forbidding ban. [I.e., has caused them - as if by an invisible barrier - to remain distinct in kind despite their continuous meeting and mingling in the oceans: an indirect reminder of God's planning creativeness inherent in the cyclic transformation of water - its evaporation from the salty seas, followed by a formation of clouds, their condensation into rain and snow which feed springs and rivers, and its return to the seas. Some Muslim mystics see in this stress on the two kinds of water an allegory of the gulf - and, at the same time, interaction - between man's spiritual perceptions, on the one hand, and his worldly needs and passions, on the other.] | And He is who mixed/set loose the two large bodies of water that (is) fresh/delightful very sweet/fresh, and that is salty salty and bitter, and He made/put between them (B) a barrier and (an) obstruction obstructed.254 | whw alXy mrj albHryn hXa `Xb frat whXa mlH ajaj wj`l bynhma brzKa wHjra mHjwra | |||
| 54. * | It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things). | And He it is who out of this [very] water has created man, [See second half of 21:30 where the creation of "every living thing out of water" is spoken of, as well as 24:45, which mentions in this connection the entire animal world (including, of course, man).] and has endowed him with [the consciousness of] descent and marriage-tie: [I.e., has enabled him to attribute spiritual value to, and to derive strength from, his organic and social relationships.] for thy Sustainer is ever infinite in His power. | And He is who created from the water a human so He made/put him a relationship/kinship and relations through marriage, and your Lord was/is capable/able/overpowering. | whw alXy Klq mn alma' b$ra fj`lh nsba wShra wkan rbk qdyra | |||
| 55. * | Yet do they worship, besides Allah, things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil), against his own Lord! | And yet, some people [lit., "they".] worship, instead of God, things that can neither benefit them nor harm them: thus, he who denies the truth does indeed turn his back on his Sustainer! | And they worship from other that God what does not benefit them, and nor harms them, and the disbeliever was/is on (against) his Lord a supporter/helper. | wy`bdwn mn dwn allh malaynf`hm wlayDrhm wkan alkafr `li rbh Zhyra | |||
| 56. * | But thee We only sent to give glad tidings and admonition. | Yet [withal, O Prophet,] We have sent thee only as a herald of glad tidings and a warner. | And We did not send you except (as) an announcer of good news and a warner. | wmaarslnak ala mb$ra wnXyra | |||
| 57. * | Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord." | Say: "For this, no reward do I ask of you [- no reward] other than that he who so wills may unto his Sustainer find a way!" | Say: "I do not ask/demand of you on it from a wage/fee except who willed/wanted that he takes to His Lord a way/path." | ql maasAlkm `lyh mn ajr ala mn $a' an ytKX ali rbh sbyla | |||
| 58. * | And put thy trust in Him Who lives and dies not; and celebrate his praise; and enough is He to be acquainted with the faults of His servants;-- | Hence, place thy trust in the Living One who dies not, and extol His limitless glory and praise: for none is as aware as His creatures' sins as He - | And rely/depend on the alive/live who does not die, and praise/glorify with His praise/gratitude, and enough/sufficient with Him, with His worshippers'/slaves' crimes (as) an expert/experienced. | wtwkl `li alHy alXy laymwt wsbH bHmdh wkfi bh bXnwb `badh Kbyra | |||
| 59. * | He Who created the heavens and the earth and all that is between, in six days, and is firmly established on the Throne (of Authority): Allah Most Gracious: ask thou, then, about Him of any acquainted (with such things). | He who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness: [See note on the first sentence of 7:54.] the Most Gracious! Ask, then, about Him, [the] One who is [truly] aware. [I.e., "ask God Himself": since He alone holds the keys to the mysteries of the universe, it is only by observing His creation and listening to His revealed messages that man can obtain a glimpse, however distant, of God's Own reality.] | Who created the skies/space and the earth/Planet Earth and what is between them both in six days, then He aimed/tended to on the throne, the merciful, so ask/question with Him (about) an expert/experienced. | alXy Klq alsmawat walarD wmabynhma fy st+ ayam xm astwi `li al`r$ alrHmn fsAl bh Kbyra | |||
| 60. * | When it is said to them, "Adore ye ((Allah)) Most Gracious!", they say, "And what is ((Allah)) Most Gracious? Shall we adore that which thou commandest us?" And it increases their flight (from the Truth). | Yet when they [who are bent on denying the truth! are told, "Prostrate yourselves before the Most Gracious." they are wont to ask, "And [who and] what is the Most Gracious? Are we to prostrate ourselves before whatever thou biddest us [to worship]?" - and so [thy call] but increases their aversion, | And if (it) was said to them: "Prostrate to the merciful." They said: "And what (is) the merciful? Do we prostrate to what you order/command us?" And (it) increased them hastening away with aversion. | waXa qyl lhm asjdwa llrHmn qalwa wmaalrHmn ansjd lma tamrna wzadhm nfwra | |||
| 61. * | Blessed is He Who made constellations in the skies, and placed therein a Lamp and a Moon giving light; | HALLOWED is He who has set up in the skies great constellations, and has placed among them a [radiant] lamp and a light-giving moon. [See 10:5, where the sun is spoken of as "a [source of] radiant light", explained in the corresponding note. For my rendering of buruj as "great constellations", see note on 15:16.] | Blessed (is) who made/put in the sky/space constellations and He made/put in it a lamp (light) and a luminous moon. | tbark alXy j`l fy alsma' brwja wj`l fyha sraja wqmra mnyra | |||
| 62. * | And it is He Who made the Night and the Day to follow each other: for such as have the will to celebrate His praises or to show their gratitude. | And He it is who causes the night and the day to succeed one another, [revealing Himself in His works] unto him who has the will to take thought - that is has the will to be grateful. [Lit., "or" (aw) - a particle which obviously does not denote here an alternative but, rather, an explanatory amplification, similar to the expression "in other words".] | And He is who made/put the night and the daytime different/succeeding (one another) to who wanted that he remembers or wanted gratefulness. | whw alXy j`l allyl walnhar Klf+ lmn arad an yXkr aw arad $kwra | |||
| 63. * | And the servants of ((Allah)) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"; | For, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them, [Sc., "with the aim to ridicule them or to argue against their beliefs".] reply with [words of] peace; | And the merciful's worshippers/slaves (are) those who walk on the land/earth quietly/tranquilly, and if the lowly/ignorant conversed with them, they said: "Greeting/peace." | w`bad alrHmn alXyn ym$wn `li alarD hwna waXa KaTbhm aljahlwn qalwa slama | |||
| 64. * | Those who spend the night in adoration of their Lord prostrate and standing; | and who remember their Sustainer far into the night, prostrating themselves and standing; | And those who spend the night to their Lord prostrating and keeping up. | walXyn ybytwn lrbhm sjda wqyama | |||
| 65. * | Those who say, "Our Lord! avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,-- | and who pray: "O our Sustainer, avert from us the suffering of hell - for, verily, the suffering caused by it is bound to be a torment dire: | And those who say: "Our Lord divert from us Hell's torture, that truly its torture was/is destruction." | walXyn yqwlwn rbna aSrf `na `Xab jhnm an `Xabha kan Grama | |||
| 66. * | "Evil indeed is it as an abode, and as a place to rest in"; | verily, how evil an abode and a station!" -; | That it truly was bad/harmful a settlement/establishment and residence. | anha sa't mstqra wmqama | |||
| 67. * | Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes); | and who, whenever they spend on others, [In the Quran, the verb anfaqa (and the corresponding noun nafaqah) has usually this connotation.] are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes]; | And those who if they spent, they did not waste/extravagate and they did not tighten/restrict and economize, and was (were) between that just. | walXyn aXa anfqwa lm ysrfwa wlm yqtrwa wkan byn Xlk qwama | |||
| 68. * | Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment. | and who never invoke any [imaginary] deity side by side with God, and do not take any human beings life - [the life] which God has willed to be sacred - otherwise than in [the pursuit of] justice, [See surah 6 and last note on the verse 151.] and do not commit adultery. And [know that] he who commits aught thereof [Lit., "he who does that (dhalika)", i.e., any of the three sins referred to in this verse. (For my translation of zina as "adultery", see surah 24:2.)] shall [not only] meet with a full requital | And those who do not call with God another god, and they do not kill the self that God forbade except with the right/just, and they do not commit adultery/fornication, and who makes/does that, he meets/finds (a) sins' punishment/compensation. | walXyn layd`wn m` allh alha aKr wlayqtlwn alnfs alty Hrm allh ala balHq wlayznwn wmn yf`l Xlk ylq axama | |||
| 69. * | (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,-- | [but] shall have his suffering doubled on Resurrection Day: for on that [Day] he shall abide in ignominy. | The torture be doubled/multiplied for him (on) the Resurrection Day, and he be immortal/eternal in it, humiliated/disgraced. | yDa`f lh al`Xab ywm alqyam+ wyKld fyh mhana | |||
| 70. * | Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, | Excepted, however, shall be they who repent and attain to faith and do righteous deeds: for it is they whose [erstwhile] bad deeds God will transform into good ones - seeing that God is indeed much-forgiving, a dispenser of grace, | Except who repented and believed and made/did correct/righteous deeds, so those God exchanges/substitutes their sins/crimes (by) goodnesses, and God was/is forgiving, merciful. | ala mn tab wamn w`ml `mla SalHa fawlYk ybdl allh syathm Hsnat wkan allh Gfwra rHyma | |||
| 71. * | And whoever repents and does good has truly turned to Allah with an (acceptable) conversion;-- | and seeing that he who repents and [thenceforth] does what is right has truly turned unto God by [this very act of] repentance. | And who repented and made/did correct/righteous deeds, so that he truly repents to God repentance. | wmn tab w`ml SalHa fanh ytwb ali allh mtaba | |||
| 72. * | Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance); | And [know that true servants of God are only] those who never bear witness to what is false, [Implying that neither do they themselves ever bear false witness (i.e., in the widest sense of this expression, tell any lie), nor do they knowingly take part in anything that is based on falsehood (Razi.)] and [who], whenever they pass by [people engaged in] frivolity, pass on with dignity; | And those who do not witness/testify the falsehood/false testimony, and if they passed by the nonsense/senseless talk they passed generously/kindly. | walXyn lay$hdwn alzwr waXa mrwa ballGw mrwa krama | |||
| 73. * | Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind; | and who, whenever they are reminded of their Sustainer's messages, do not throw themselves upon them [as if] deaf and blind; [Explaining this verse, Zamakhshari remarks that whereas the average run of people approach the divine writ with a mere outward show of eagerness, "throwing themselves upon it" for the sake of appearances but, in reality, not making the least attempt to understand the message as such and, hence, remaining deaf and blind to its contents - the truly God-conscious are deeply desirous of understanding it, and therefore "listen to it with wide-awake ears and look into it with seeing eyes.] | And those who if they were reminded with their Lord's verses/evidences, they do not fall down on it deafly and blindly/confusedly.255 | walXyn aXa Xkrwa bayat rbhm lm yKrwa `lyha Sma w`myana | |||
| 74. * | And those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous." | and who pray "O our Sustainer! Grant that our spouses and our offspring be a joy to our eyes, [I.e., by living a righteous life.] and cause us to be foremost among those who are conscious of Thee!" | And those who say: "Our Lord grant/present us from our spouses and our descendants eyes'/sight's delight/satisfaction, and make/put us to the believers (as) an example." | walXyn yqwlwn rbna hb lna mn azwajna wXryatna qr+ a`yn waj`lna llmtqyn amama | |||
| 75. * | Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace, | [Such as] these will be rewarded for all their patient endurance [in life] with a high station [in paradise], and will be met therein with a greeting of welcome and peace, | Those, they are being rewarded/reimbursed the chamber/elevated stage because (of) what they were patient, and they will receive in it a greeting and a greeting/peace. | awlYk yjzwn alGrf+ bma Sbrwa wylqwn fyha tHy+ wslama | |||
| 76. * | Dwelling therein;-- how beautiful an abode and place of rest! | therein to abide: [and] how goodly an abode and [how high] a station! | Immortally/eternally in it, (it) became a good/beautiful position/settlement and residence. | Kaldyn fyha Hsnt mstqra wmqama | |||
| 77. * | Say (to the Rejecters): "My Lord is not uneasy because of you if ye call not on Him: But ye have indeed rejected (Him), and soon will come the inevitable (punishment)!" | SAY [unto those who believe]: "No weight or value would my Sustainer attach to you were it not for your faith [in Him]!" [Lit., "were it not for your prayer", which term Ibn Abbas (as quoted by Tabari) equates in this context with "faith".] [And say unto those who deny the truth:] "You have indeed given the lie [to God's message], and in time this [sin] will cleave unto you!" [I.e., unless you repent, this sin will determine your spiritual destiny in the life to come".] | Say: "My Lord does not care/bother with you, where it not for your call/prayer so you had lied/denied/falsified, so (your punishment) will be (a) necessity/obligation."256 | ql may`bA bkm rby lwla d`aWkm fqd kXbtm fswf ykwn lzama | |||