| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | Ta. Sin. Mim. | Ta. Sin. Mim. [See Appendix II.] | T S M. | swr+ alqSS bsm allh alrHmn alrHym ? Tsm | |||
| 2. * | These are Verses of the Book that makes (things) clear. | These are messages of a divine writ clear in itself and clearly showing the truth. 2 [For an explanation of the above rendering of the adjective mubin, see note on 12:1.] | Those are the Book's verses/evidences, the clear/evident. | tlk ayat alktab almbyn | |||
| 3. * | We rehearse to thee some of the story of Moses and Pharaoh in Truth, for people who believe. | We [now] convey unto thee some of the story of Moses and Pharaoh, setting forth the truth for [the benefit of] people who will believe. | We read/recite on you from Moses' information/news, and Pharaoh, with the truth to a nation believing. | ntlw `lyk mn nba mwsi wfr`wn balHq lqwm yWmnwn | |||
| 4. * | Truly Pharaoh elated himself in the land and broke up its people into sections, depressing a small group among them: their sons he slew, but he kept alive their females: for he was indeed a maker of mischief. | Behold, Pharaoh exalted himself in the land and divided its people into castes. [Lit., "parties" or "sects" - here undoubtedly referring to the division of people into "high" and "low-born": a division which the Quran utterly condemns. The group which, as mentioned in the next sentence, Pharaoh "deemed utterly low" were the Israelites, who had been placed on the lowest rung of the Egyptian social scale and were deprived of almost all human rights.] One group of them he deemed utterly low; he would slaughter their sons and spare (only) their women: for, behold, he was one of those who spread corruption [on earth]. | That Pharaoh became high, mighty and dignified in the earth/Planet Earth, and he made its people (into) groups/parties, he weakens a group of people from them, he slaughters their sons, and he shames/keeps alive their women, that he truly was from the corrupting/disordering. | an fr`wn `la fy alarD wj`l ahlha $y`a ystD`f TaYf+ mnhm yXbH abna'hm wystHyy nsa'hm anh kan mn almfsdyn | |||
| 5. * | And We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs, | But it was Our will to bestow Our favour upon those [very people] who were deemed [so] utterly low in the land, and to make them forerunners in faith. [Lit., "leaders" or "exemplars" (a immah, sing. imam) - an allusion to the historical fact that the Hebrews were the first to accept a monotheistic creed in a clear, unequivocal formulation, and thus became the forerunners of both Christianity and Islam.] and to make them heirs [to Pharaoh's glory], | And We want/intend that We bless on those who were weakened in the earth/Planet Earth, and We make them leaders/examples, and We make them the heirs/inheritants. | wnryd an nmn `li alXyn astD`fwa fy alarD wnj`lhm aYm+ wnj`lhm alwarxyn | |||
| 6. * | To establish a firm place for them in the land, and to show Pharaoh, Haman, and their hosts, at their hands, the very things against which they were taking precautions. | and to establish them securely on earth, and to let Pharaoh and Haman [This Haman, who is mentioned several times in the Quran as Pharaoh's chief adviser, is not to be confused with the Persian Haman of the Old Testament (The Book of Esther iii ff). Most probably, the word "Haman" as used in the Quran is not a proper name at all but the Arabicized echo of the compound designation Ha-Amen given to every high priest of the Egyptian god Amon. Since at the time in question the cult of Amon was paramount in Egypt, his high priest held a rank second only to that of the reigning Pharaoh. The assumption that the person spoken of in the Quran as Haman was indeed the high priest of the cult of Amon is strengthened by Pharaoh's demand (mentioned in verse 38 of this surah as well as in 40:36-37) that Haman erect for him "a lofty tower" from which he could "have a look at [or "ascend to"] the god of Moses": which may be, among other things, an allusion to the hieratic purpose of the great pyramids of Egypt and to the function of the high priest as their chief architect.] and their hosts experience through those [children of Israel] the very thing against which they sought to protect themselves. [The Egyptians - obviously remembering the earlier, alien Hyksos dynasty that had invaded Egypt and subsequently allied itself with the Hebrews (see surah 12:43) - feared that the latter might in the future, too, make common cause with foreign invaders (cf. Exodus i, 10): and to protect themselves against this danger, they decided - as mentioned in several places in the Quran as well as in the Bible - to have every male Hebrew child killed.] | And We highly position/empower for them in the earth/Planet Earth, and We show Pharaoh and Haman and their (B)'s soldiers from them what they were warning/cautioning. | wnmkn lhm fy alarD wnry fr`wn whaman wjnwdhma mnhm makanwa yHXrwn | |||
| 7. * | So We sent this inspiration to the mother of Moses: "Suckle (thy child), but when thou hast fears about him, cast him into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our apostles." | And so, [when he was born,] We inspired [thus] the mother of Moses: Suckle him [for a time], and then, when thou hast cause to fear for him, cast him into the river, [Sc., "and he will be saved": cf. 20:39.] and have no fear and do not grieve - for We shall restore him to thee, and shall make him one of Our message-bearers!" | And We inspired/transmitted to Moses' mother: "That breast feed him, so if you feared on (for) him, so throw him in the body of water and do not fear, and do not be sad/grieving, that We are returning him to you, and making him from the messengers." | wawHyna ali am mwsi an arD`yh faXa Kft `lyh falqyh fy alym wlatKafy wlatHzny ana radwh alyk wja`lwh mn almrslyn | |||
| 8. * | Then the people of Pharaoh picked him up (from the river): (It was intended) that (Moses) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin. | And [some of] Pharaoh's household [As is evident from the next verse as well as from 66:11, it was Pharaoh's own wife.] found [and spared] him: for [We had willed] that he becomes an enemy unto them and [a source of] grief, seeing that Pharaoh and Haman and their hosts were sinners indeed! | So Pharaoh's family unintentionally found and picked him up, to be for them an enemy and sadness/grief, that truly Pharaoh and Haman and their (B)'s soldiers were erroneous/sinners. | faltqTh al fr`wn lykwn lhm `dwa wHzna an fr`wn whaman wjnwdhma kanwa KaTYyn | |||
| 9. * | The wife of Pharaoh said: "(Here is) joy of the eye, for me and for thee: slay him not. It may be that he will be use to us, or we may adopt him as a son." And they perceived not (what they were doing)! | Now the wife of Pharaoh said: "A joy to the eye [could this child be] for me and thee! Slay him not: he may well be of use to us, or we may adopt him as a son!" And they had no presentiment [of what he was to become]. | And Pharaoh's woman (wife) said: "An eye's delight/pleasure for me and for you, do not kill him, maybe/perhaps that he benefits us, or we take/receive him (as) a child (son): "And they do not feel/know/sense. | wqalt amra+ fr`wn qr+ `yn ly wlk latqtlwh `si an ynf`na aw ntKXh wlda whm lay$`rwn | |||
| 10. * | But there came to be a void in the heart of the mother of Moses: She was going almost to disclose his (case), had We not strengthened her heart (with faith), so that she might remain a (firm) believer. | On the morrow, however, an aching void grew up in the heart of the mother of Moses, and she would indeed have disclosed all about him [I.e., disclose his true identity in the hope that he would he returned to her.] had We not endowed her heart with enough strength to keep alive her faith [in Our promise]. [Lit., "so that she might be of those who have faith".] | And Moses' mother's heart became/became in the morning empty, that truly she was about to/almost to show/uncover with him, where it not for that We strengthened/braced on her heart/mind, to be from the believers. | waSbH fWad am mwsi farGa an kadt ltbdy bh lwla an rbTna `li qlbha ltkwn mn almWmnyn | |||
| 11. * | And she said to the sister of (Moses), "Follow him" so she (the sister) watched him in the character of a stranger. And they knew not. | And so she said to his sister, "Follow him" - and [the girl] watched him from afar, while they [who had taken him in] were not aware of it, | And she said to his sister, track/follow him, so she saw/watched with him, from (a) distance and (while) they do not feel/know/sense. | wqalt laKth qSyh fbSrt bh `n jnb whm lay$`rwn | |||
| 12. * | And we ordained that he refused suck at first, until (His sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"... | Now from the very beginning We caused him to refuse the breast of [Egyptian] nurses; and [when his sister came to know this,] she said: "Shall I guide you to a family that might rear him for you, and look after him with good will?" | And We forbade/prohibited on him the wet nurses/breast feeders from before, so she said: "Do I guide/lead you on a house's/home's people they sponsor/maintain him for you, and they are for him faithful/sincere?" | wHrmna `lyh almraD` mn qbl fqalt hl adlkm `li ahl byt ykflwnh lkm whm lh naSHwn | |||
| 13. * | Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand. | And thus We restored him to his mother, so that her eye might he gladdened, and that she might grieve no longer, and that she might know that God's promise always comes true - even though most of them know it not! | So We returned him to his mother in order that her eye delights/satisfies and she not be saddened/grieved, and to know that God's promise (is) truth, and but most of them do not know. | frddnah ali amh ky tqr `ynha wlatHzn wlt`lm an w`d allh Hq wlkn akxrhm lay`lmwn | |||
| 14. * | When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good. | Now when [Moses] reached full manhood and had become mature [of mind]. We bestowed upon him the ability to judge [between right and wrong] as well as [innate] knowledge: for thus do We reward the doers of good. [This statement, almost entirely identical with 12:22 (where it refers to Joseph), stresses the supreme divine blessing of spiritual consciousness (ilm in its deepest significance) combined with rational thought, as expressed in the concept of hukm, the "ability to judge [between right and wrong]". As is evident from 26:20, Moses reached this spiritual maturity after the events described in verses 15 ff.] | And when he reached his maturity/strength and straightened/leveled (matured), We gave/brought him judgment/rule and knowledge, and like that We reward/reimburse the good doers. | wlma blG a$dh wastwi atynah Hkma w`lma wkXlk njzy almHsnyn | |||
| 15. * | And he entered the city at a time when its people were not watching: and he found there two men fighting,--one of his own religion, and the other, of his foes. Now the man of his own religion appealed to him against his foe, and Moses struck him with his fist and made an end of him. He said: "This is a work of Evil (Satan): for he is an enemy that manifestly misleads!" | And [one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets]; [Lit., "at a time of its people's unawareness".] and there he encountered two men fighting with one another - one of his own people, [I.e., of the Hebrews.] and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies - whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: "This is of Satan's doing! Verily, he is an open foe, leading [man] astray!" [Regarding the reference to "Satan's doing", see first half of note on 15:17. In the present instance, verses 16 -17 seem to indicate that it was the Israelite, and not the Egyptian, who had been in the wrong (cf. next note). Apparently, Moses had come to the assistance of the Israelite out of an instinctive sense of racial kinship without regard to the rights and wrongs of the case; but immediately afterwards he realized that he had committed a grave sin not only by killing, however inadvertently, an innocent person, but also by basing his action on a mere tribal - or, as would describe it today, racial or national - prejudice. Evidently, this is the purport of the above Quranic segment of the story of Moses. Its moral has been stressed and explained by the Prophet on many occasions: cf. his famous saying, "He is not of us who proclaims the cause of tribal partisanship (asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Daud, on the authority of Jubayr ibn Mutim). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, it means helping thine own people in an unjust cause" (ibid., on the authority of Wathilah ibn al-Asqa). | And He entered the city/town at a time of negligence/disregard (unnoticed) from its people, so he found in it two men (B) fighting/killing each other, that from his group/party, and that from his enemy, so who (was) from his group/party seeked/asked him for help, on (against) who (was) from his enemy, so he struck himwith his fist so he killed on him, Moses, he said that (is) from the devils' work/deed, that he truly is an enemy, misguiding, clear/evident." | wdKl almdyn+ `li Hyn Gfl+ mn ahlha fwjd fyha rjlyn yqttlan hXa mn $y`th whXa mn `dwh fastGaxh alXy mn $y`th `li alXy mn `dwh fwkzh mwsi fqDi `lyh qal hXa mn `ml al$yTan anh `dw mDl mbyn | |||
| 16. * | He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So ((Allah)) forgave him: for He is the Oft-Forgiving, Most Merciful. | [And] he prayed: O my Sustainer! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!" And He forgave him - for, verily, He alone is truly forgiving, a dispenser of grace. | He said: "My Lord, that I caused injustice (to) myself, so forgive for me." So He forgave for Him, that He truly is, He is the forgiving, the merciful. | qal rb any Zlmt nfsy faGfr ly fGfr lh anh hw alGfwr alrHym | |||
| 17. * | He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!" | Said he: "O my Sustainer! [I vow] by all the blessings which Thou hast bestowed on me: Nevermore shall I aid such as are lost in sin!" [According to Ibn Abbas and Muqatil (both of them quoted by Baghawi), "this is an indication that the Israelite whom Moses had helped was a denier of the truth (kafir)" - i.e., in the moral sense of this definition. (See also last sentence of verse 86 of this surah.)] | He said: "My Lord, with what you blessed on me, so I will never/not be a supporter/helper to the criminals/sinners." | qal rb bma an`mt `li fln akwn Zhyra llmjrmyn | |||
| 18. * | So he saw the morning in the city, looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: "Thou art truly, it is clear, a quarrelsome fellow!" | And next morning he found himself in the city, looking fearfully about him, when lo! the one who had sought his help the day before [once again] cried out to him [for help (Sc., "against another Egyptian".) whereupon] Moses said unto him: "Behold, thou art indeed, most clearly, deeply in the wrong! [Lit., "lost in grievous error" or "deviating from what is right".] | So he became in the city/town afraid/frightened, observing/guarding, so then who seeked victory/aid from him at the yesterday/past, he cries out/screams for his help, Moses said to him: "That you are a misguider/lurer (E) clear/evident." | faSbH fy almdyn+ KaYfa ytrqb faXa alXy astnSrh balams ystSrKh qal lh mwsi ank lGwy mbyn | |||
| 19. * | Then, when he decided to lay hold of the man who was an enemy to both of them, that man said: "O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right!" | But then [Sc., "swayed once again by his feeling of kinship with the Israelite", as indicated in the subsequent reference to the Egyptian as "their [common] enemy".] as soon as he was about to lay violent hands on the man who was their [common] enemy, the latter exclaimed: "O Moses, dost thou intend to slay me as thou didst slay another man yesterday? Thy sole aim is to become a tyrant in this land, for thou dost not care to be of those who would set things to rights!" | So when that he wanted/intended that he attacks violently with who he is an enemy to them (B) he said: "You Moses, do you intend/want that you kill me, as you killed a self at the yesterday/past, that you want/intend except that you be a tyrant/oppressor in the earth/Planet Earth, and you do not want that you be from the correcting/reconciliating." | flma an arad an ybT$ balXy hw `dw lhma qal yamwsi atryd an tqtlny kma qtlt nfsa balams an tryd ala an tkwn jbara fy alarD wmatryd an tkwn mn almSlHyn | |||
| 20. * | And there came a man, running, from the furthest end of the City. He said: "O Moses! the Chiefs are taking counsel together about thee, to slay thee: so get thee away, for I do give thee sincere advice." | And [then and there] a man came running from the farthermost end of the city, and said: "O Moses! Behold, the great ones [of the kingdom] are deliberating upon thy case with a view to killing thee! Begone, then: verily, I am of those who wish thee well!" | And a man came form the farthest of the city/town walking quickly/hastening he said: "You Moses, that the nobles/assembly, they conspire/plot with each other with (about) you, to kill you, so get out, that I am for you from the advisors/counselors." | wja' rjl mn aqSa almdyn+ ys`i qal yamwsi an almla yatmrwn bk lyqtlwk faKrj any lk mn alnaSHyn | |||
| 21. * | He therefore got away therefrom, looking about, in a state of fear. He prayed "O my Lord! save me from people given to wrong-doing." | So he went forth from thence, looking fearfully about him, and prayed: "O my Sustainer! Save me from all evildoing folk!" | So he got out from it afraid/frightened, observing/guarding, he said: "My Lord save/rescue me, from the nation, the unjust/oppressive." | fKrj mnha KaYfa ytrqb qal rb njny mn alqwm alZalmyn | |||
| 22. * | Then, when he turned his face towards (the land of) Madyan, he said: "I do hope that my Lord will show me the smooth and straight Path." | And as he turned his face towards Madyan, he said [to himself]: "It may well be that my Sustainer will [thus] guide me onto the right path" [The inhabitants of Madyan (called Midian in the Bible) were Arabs of the Amorite group. Since they were racially and linguistically closely related to the Hebrews, they could he counted upon to help Moses in his plight. For the geographical location of the region of Madyan, see note on 7:85.] | And when he aimed/turned towards Madya, he said: "Maybe/perhaps my Lord that He guides me the road's/path's straightness." | wlma twjh tlqa' mdyn qal `si rby an yhdyny swa' alsbyl | |||
| 23. * | And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man." | NOW WHEN he arrived at the wells [Lit., "water" or "waters".] of Madyan, he found there a large group of men who were watering [their herds and flocks]; and at some distance from them he came upon two women who were keeping back their flock. He asked [them]: "What is the matter with you?" They answered: "We cannot water [our animals] until the herdsmen drive [theirs] home - for [we are weak and] our father is a very old man." | And when he neared/approached Madya's water he found at it a nation/generation from the people, they water/irrigate and he found from other than them two women, (B) pushing/defending, he said: "What (is) your matter/concern." They (B) said: "We do not water/irrigate until the shepherds/protectors return from the water/proceed, and our father (is) an old aged old." | wlma wrd ma' mdyn wjd `lyh am+ mn alnas ysqwn wwjd mn dwnhm amratyn tXwdan qal maKTbkma qalta lansqy Hti ySdr alr`a' wabwna $yK kbyr | |||
| 24. * | So he watered (their flocks) for them; then he turned back to the shade, and said:"O my Lord! truly am I in (desperate) need of any good that Thou dost send me!" | So he watered [their flock] for them: and when he withdrew into the shade and prayed: "O my Sustainer! Verily, in dire need am I of any good which Thou mayest bestow upon me!" | So he watered/gave drink for them (B), then he turned away to the shade/water shaded by trees, so he said: "My Lord, that I am to what you descended to me from goodness/wealth poor/deprived." | fsqi lhma xm twli ali alZl fqal rb any lma anzlt aly mn Kyr fqyr | |||
| 25. * | Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear thou not: (well) hast thou escaped from unjust people." | [Shortly] afterwards, one of the two [maidens] approached him, walking shyly, and said: "Behold, my father invites thee, so that he might duly reward thee for thy having watered [our flock] for us." And as soon as [Moses] came unto him and told him the story [of his life], he said: "Have no fear! Thou art now safe from those evildoing folk!" | So one of them (B) came to him, she walks on (with) shame/shyness, she said: "That my father calls you to reimburse you a wage/fee (for) what you watered/gave drink for us." So when he came to him, and he narrated/related on (to) him the narration/information (true stories) he said: "Do not fear, you were saved/rescued from the nation, the unjust/oppressive." | fja'th aHdahma tm$y `li astHya' qalt an aby yd`wk lyjzyk ajr masqyt lna flma ja'h wqS `lyh alqSS qal latKf njwt mn alqwm alZalmyn | |||
| 26. * | Said one of the (damsels): "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty".... | Said one of the two [daughters]: "O my father! Hire him: for, behold, the best [man] that thou couldst hire is one who is [as] strong and worthy of trust [as he]!" | One of them (B) said: "You my father, hire him, that best (of) who you hired, (is) the powerful/strong, the faithful/loyal." | qalt aHdahma yaabt astAjrh an Kyr mn astAjrt alqwy alamyn | |||
| 27. * | He said: "I intend to wed one of these my daughters to thee, on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: thou wilt find me, indeed, if Allah wills, one of the righteous." | [After some time, the father] said: "Behold, I am willing to let thee wed one of these two daughters of mine on the understanding that thou wilt remain eight years in my service; and if thou shouldst complete ten [years], that would be [an act of grace] from thee, for I do not want to impose any hardship on thee: [on the contrary,] thou wilt find me, if God so wills, righteous in all my dealings." [Lit., "one of the righteous".] | He said: "That I, I want, that I marry you to one (of) my two daughters, those two, on that you hire to me (yourself for) eight pilgrimages (years), so if you completed ten, so (it) is from at you, and I do not want that I make hardship/difficulty on you, you will find me, if God willed/wanted from the correct/righteous."275 | qal any aryd an ankHk aHdi abnty hatyn `li an tajrny xmany Hjj fan atmmt `$ra fmn `ndk wmaaryd an a$q `lyk stjdny an $a' allh mn alSalHyn | |||
| 28. * | He said: "Be that (the agreement) between me and thee: whichever of the two terms I fulfil, let there be no ill-will to me. Be Allah a witness to what we say." | Answered [Moses]: "Thus shall it be between me and thee! Whichever of the two terms I fulfill, let there be no ill will against me. And God be witness to all that we say!" | He said: "That (is) between me and between you, whichever (of) the two terms/times I accomplished/carried out, so no transgression/aggression (be) on me, and God (is) on what we say a guardian." | qal Xlk byny wbynk ayma alajlyn qDyt fla `dwan `ly wallh `li manqwl wkyl | |||
| 29. * | Now when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves." | And when Moses had fulfilled his term and was wandering with his family [in the desert], he perceived a fire on the slope of Mount Sinai; [For an explanation of Moses' wanderings in the desert, see note on 20:10; for that of the allegory of the "fire", note on 27:7-8. Throughout this work, the noun at-tur ("the mountain") is being rendered as "Mount Sinai", for it is to this and to no other mountain that the Quran invariably refers in the above term.] [and so] he said to his family: "Wait here. Behold, I perceive a fire [far away]; perhaps I may bring you from there some tiding, [Sc., "as to which way we are to pursue".] or [at least] a burning brand from the fire, so that you might warm yourselves. | So when Moses accomplished the term/time, and he walked/moved/rode with his family, he perceived/ saw from the mountain's side/direction a fire, he said to his family : "Wait/remain that I perceived/saw a fire, maybe/perhaps I come to you from it with news/information/knowledge, or a fire brand/burning ember from the fire, maybe/perhaps you warm (yourselves)." | flma qDi mwsi alajl wsar bahlh ans mn janb alTwr nara qal lahlh amkxwa any anst nara l`ly atykm mnha bKbr aw jXw+ mn alnar l`lkm tSTlwn | |||
| 30. * | But when he came to the (fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I am Allah, the Lord of the Worlds.... | But when he came close to it, a call was sounded from the right-side bank of the valley, out of the tree [burning] on blessed ground: [As in 19:52 and 20:80, the reference to the "right" side has a connotation of "blessedness": see in his respect note on 74:39. As regards the "blessed ground", see note on the expression "twice-hallowed valley" in 20:12. The "tree" referred to in the above verse is obviously identical with the "burning bush" of the Bible (Exodus iii. 2).] "O Moses! Verily, I am God, the Sustainer of all the worlds!" | So when he came to it, (it) was called/cried, from the valley's the right side/shore/bank, in the spot/place the blessed from the tree, that: "You Moses that I am God, Lord (of) the creations all together/(universes)." | flma ataha nwdy mn $aTY alwad alaymn fy albq`+ almbark+ mn al$jr+ an yamwsi any ana allh rb al`almyn | |||
| 31. * | "Now do thou throw thy rod!" but when he saw it moving (of its own accord) as if it had been a snake, he turned back in retreat, and retraced not his steps: O Moses!" (It was said), "Draw near, and fear not: for thou art of those who are secure. | And [then He said]: "Throw down thy staff!" But as soon as [Moses] saw it move rapidly, as if it were a snake, he drew back [in terror], and did not [dare to] return. [The miracle of the staff has, possibly, a symbolic significance: see surah 20:21.] [And God spoke to him again:] "O Moses! Draw near, and have no fear - for, behold, thou art of those who are secure [in this world and in the next]! [Cf. 27:10 - "no fear need the message-bearers have in My Presence".] | And that (E) throw/throw away your stick/cane. So when he saw it it shakes/moves as though it (is) a Jinn, he turned away giving his back, and he did not follow/track. "You Moses approach/come, and do not fear, that you are from the safe/secure." | wan alq `Sak flma raha thtz kanha jan wli mdbra wlm y`qb yamwsi aqbl wlatKf ank mn alamnyn | |||
| 32. * | "Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked." | "[And now] put thy hand into thy bosom: it will come forth [shining] white, without blemish. [See note on 7:108.] And [henceforth] hold thine arm close to thyself, free of all fear. [As pointed out by Zamakhshari, the above idiomatic sentence is a metonym recalling a well-known gesture of terror - the involuntary stretching-forth of one's hands or arms when suddenly faced with something terrifying; conversely, the "holding of one's arm [lit., "wing"] close to oneself" is expressive of freedom from fear. In the present instance, the phrase echoes the concluding words of verse 31 - "behold, thou art of those who are secure (in this world and in the next)".] "These, then, shall be the two signs [of thy bearing a message] from thy Sustainer [The "two signs" (burhanan) may be understood as Moses' ability to remain, by virtue of his certainty of God's omnipresence, forever free of all physical or moral fear, as well as his ability to show that appearance and reality are not always identical.] unto Pharaoh and his great ones - for, behold, they are people depraved!" | Enter/pass your hand in your collar/pocket, it emerges white from without evil/harm, and gather/join (fold) to you your wing/side from the terror/fright, so those two are two proofs/evidences from your Lord to Pharaoh, and his nobles/assembly, that they were a nation (of) debauchers. | aslk ydk fy jybk tKrj byDa' mn Gyr sw' waDmm alyk jnaHk mn alrhb fXank brhanan mn rbk ali fr`wn wmlYh anhm kanwa qwma fasqyn | |||
| 33. * | He said: "O my Lord! I have slain a man among them, and I fear lest they slay me. | Said [Moses] "O my Sustainer! I have slain one of them, and so I fear that they will slay me. [Sc., "and thus make it impossible for me to accomplish my mission": for, as regards himself, Moses was henceforth free of fear.] | He said: "My Lord, that I, I killed a self from them so I fear that they kill me." | qal rb any qtlt mnhm nfsa faKaf an yqtlwn | |||
| 34. * | "And my brother Aaron--He is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me: for I fear that they may accuse me of falsehood." | And my brother Aaron - he is far better in speech than I am. [Cf. 20:27-28 and 26:12-13, as well as the corresponding notes.] Send him, therefore, as a helper, so that he might [more eloquently] bear witness to my speaking the truth: for I fear indeed that they will give me the lie." | And my brother Aaron, he is more pronouncing/eloquent (in) tongue/speech than me, so send him with me (as) support/help he confirms me, that I, I fear that they deny me. | waKy harwn hw afSH mny lsana farslh m`y rd'a ySdqny any aKaf an ykXbwn | |||
| 35. * | He said: "We will certainly strengthen thy arm through thy brother, and invest you both with authority, so they shall not be able to touch you: with Our Sign shall ye triumph,--you two as well as those who follow you." | Said He: "We shall strengthen thine arm through thy brother, and endow both of you with power, so that they will not be able to touch you: [Lit., "so that they will not reach you".] by virtue of Our messages shall you two, and all who follow you, prevail!" | (He said): "We will strengthen/support your upper arm/assistance (give you confidence) with your brother, and We will make/put for you (B) power/control, so they do not reach to you (B), with Our verses/evidences/signs, you (B) and who followed you (B) (are) the defeators/conquerors." | qal sn$d `Ddk baKyk wnj`l lkma slTana flaySlwn alykma bayatna antma wmn atb`kma alGalbwn | |||
| 36. * | When Moses came to them with Our clear signs, they said: "This is nothing but sorcery faked up: never did we head the like among our fathers of old!" | But as soon as Moses came unto them with Our clear messages [Pharaoh and his great ones] said: "All this is nothing but spellbinding eloquence devised [by man]: [See note on 74:24, which is the earliest Quranic instance of the term sihr in the above connotation.] and never did we hear [the like of] this, [nor has it ever been heard of] in the time of our forebears of old!" | So when Moses came to them with Our evidences/signs evidences, they said: "What (is) that except magic/sorcery fabricated/cut and split, and We did not hear with that in our fathers/forefathers, the first/beginning." | flma ja'hm mwsi bayatna bynat qalwa mahXa ala sHr mftri wmasm`na bhXa fy abaYna alawlyn | |||
| 37. * | Moses said: "My Lord knows best who it is that comes with guidance from Him and whose end will be best in the Hereafter: certain it is that the wrong-doers will not prosper." | And Moses replied: "My Sustainer knows best as to who comes with guidance from Him, and to whom the future belongs! [For an explanation of the above phrase, see surah 6:135.] Verily, never will evildoers attain to a happy state!" | And Moses said: "My Lord (is) more knowledgeable with (about) who came with the guidance from at Him, and who the house's/home's end/turn (result) be for him; that He does not make the unjust/oppressive succeed/win." | wqal mwsi rby a`lm bmn ja' balhdi mn `ndh wmn tkwn lh `aqb+ aldar anh layflH alZalmwn | |||
| 38. * | Pharaoh said: "O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!" | Whereupon Pharaoh said: "O you nobles! I did not know that you could have any deity other than myself [In view of the fact that the ancient Egyptians worshipped many gods, this observation is not to be taken literally; but since each of the Pharaohs was regarded as an incarnation of the divine principle as such, he claimed - and received - his people's adoration as their "Lord All-Highest" (cf. 79:24), combining within himself, as it were, all the qualities attributable to gods.] Well, then, O Haman, kindle me a fire for [baking bricks of] clay, and then build me a lofty tower, that haply I may have a look at the god of Moses [Or: "ascend to the god of Moses". Whichever of the two meanings is given to the verb ittaliu, Pharaoh's demand for a "lofty tower" is not only an allusion to the building of one of the great pyramids, but also a derisory, contemptuous reference to Moses' concept of God as an all-embracing Power, inconceivably high above all that exists.] - although, behold, I am convinced that he is of those who [always] tell lies!" | And Pharaoh said: "You, you the nobles/assembly, I did not know for you from a god other than me, so ignite/light/kindle for me you Haman on the mud/clay, so make/put for me a tall palace/tower maybe I look/see to Moses' God, and I, I think/suspect (E) him (he is) from the liars/falsifiers." | wqal fr`wn yaayha almla ma`lmt lkm mn alh Gyry fawqd ly yahaman `li alTyn faj`l ly SrHa l`ly aTl` ali alh mwsi wany laZnh mn alkaXbyn | |||
| 39. * | And he was arrogant and insolent in the land, beyond reason,--He and his hosts: they thought that they would not have to return to Us! | Thus arrogantly, without the least good sense, [lit., "without (any) truth" or "justification" (bi-ghayr al-haqq).] did he and his hosts behave on earth - just as if they thought that they would never have to appear before Us [for judgment]! [Lit., "and they thought that they would not be brought back to Us". There is no doubt that the ancient Egyptians did believe in a life after death, and that this belief included the concept of a divine judgment as well. Since, however, the particular Pharaoh whom Moses confronted is said to have behaved with an arrogance opposed to all good sense, the Quran - by implication - likens his attitude to that of a person who does not believe in resurrection and in man's ultimate responsibility before God: hence my rendering of the conjunctive particle wa at the beginning of the above clause as "just as if".] | And he became arrogant, he and his soldiers/warriors in the earth/Planet Earth without the right/truth,and they thought/assumed that they are to Us not being returned. | wastkbr hw wjnwdh fy alarD bGyr alHq wZnwa anhm alyna layrj`wn | |||
| 40. * | So We seized him and his hosts, and We flung them into the sea: Now behold what was the end of those who did wrong! | And so We seized him and his hosts and cast them into the sea: and behold what happened in the end to those evildoers: | So We punished/took him and his soldiers/warriors, so We discarded them/threw them away in the body of water, so look/see/wonder about how was the unjust's/oppressive's end/turn (result). | faKXnah wjnwdh fnbXnahm fy alym fanZr kyf kan `aqb+ alZalmyn | |||
| 41. * | And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find. | [We destroyed them,] and We set them up as archetypes [of evil] that show the way to the fire [of hell]; [Lit., "archetypes (aimmah) inviting to the fire". This is the pivotal sentence of the above fragment of the story of Moses. Just as verses 15 - 16 are meant to draw our attention to the sin of tribal or racial prejudice, the present reference to Pharaoh as an "archetype [of evil]" points to the fact that false pride (takabbur) and arrogance {istikbar) are truly "satanic" attitudes of mind, repeatedly exemplified in the Quran by Iblis's symbolic "revolt" against God (for the meaning of which see note on 2:34 and note on 15:41). Inasmuch as they are intrinsically evil, these "satanic" impulses lead to evil actions and, consequently, to a weakening or even a total destruction of man's spiritual potential: which, in its turn, is bound to cause suffering in the hereafter.] and [whereas] no succour will come to them on Resurrection Day, | And We made them leaders/examples calling to the fire, and (on) the Resurrection Day they not be given victory/aid. | wj`lnahm aYm+ yd`wn ali alnar wywm alqyam+ laynSrwn | |||
| 42. * | in this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised). | We have caused a curse to follow them in this world as well; [I.e., in the pejorative connotation universally given to the adjective "pharaonic". It is to be noted that the term lanah, here rendered as "curse", primarily denotes "estrangement" (ibad), i.e., from all that is good and, hence, really desirable.] and on Resurrection Day they will find themselves among those who are bereft of all good. [I.e., among those who by their own actions will have removed themselves from God's grace: a meaning given to the term maqbuh, in this context, by most of the classical commentators and philologists (cf. Lisan al Arab, Taj al-Arus, etc.).] | And We made them be followed in this the present world (by a) curse/torture, and (on) the Resurrection Day they are from the turned ugly/obscene.276 | watb`nahm fy hXh aldnya l`n+ wywm alqyam+ hm mn almqbwHyn | |||
| 43. * | We did reveal to Moses the Book after We had destroyed the earlier generations, (to give) Insight to men, and guidance and Mercy, that they might receive admonition. | And [then,] indeed, after We had destroyed those earlier generations [of sinners], We vouchsafed unto Moses [Our] revelation as a means of insight for men, [By virtue of its being the first instance of a divinely-inspired Law, the Torah inaugurated a new phase in mankind's religious history (cf. the reference to the children of Israel as "forerunners in faith" in verse 5 of this surah).] and as a guidance and grace, so that they might bethink themselves [of Us]. | And We had given/brought to Moses The Book from after what We destroyed the generations the first/beginning, evidences/clear sightedness/instincts for the people and guidance and mercy, maybe/perhaps they mention/remember. | wlqd atyna mwsi alktab mn b`d maahlkna alqrwn alawli bSaYr llnas whdi wrHm+ l`lhm ytXkrwn | |||
| 44. * | Thou wast not on the Western side when We decreed the Commission to Moses, nor wast thou a witness (of those events). | NOW [as for thee, O Muhammad,] thou wert not present on the sunset slope [of Mount Sinai] when We imposed the Law upon Moses, nor wert thou among those who witnessed [his times]: [Implying that the story of Moses as narrated in the Quran could not have come to Muhammad's knowledge otherwise than through revelation: consequently, the Quran as such must obviously be a result of divine revelation. The term al-amr, rendered above as "the Law", is the Arabic equivalent of he Hebrew word torah ("law" or "precept"), the commonly accepted title of the revelation granted to Moses.] | And you were not at the western's side/direction when We completed/informed to Moses the matter/affair/order/command, and you were not from the present. | wmaknt bjanb alGrby aX qDyna ali mwsi alamr wmaknt mn al$ahdyn | |||
| 45. * | But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send apostles (with inspiration). | nay, but [between them and thee] We brought into being [many] generations, and long was their span of life. And neither didst thou dwell among the people of Madyan, conveying Our messages unto them: [I.e., "thou art not the first of Our apostles, O Muhammad: We have sent thee to the people of thy time just as We sent Shuayb to the people of Madyan (Ad-Dahhak, as quoted by Razi).] nay, but We have [always] been sending [Our message-bearers unto man]. | And but We created/originated generations/peoples of eras, so the lifetime lengthened on (to) them, and you were not residing/dwelling in Madya's people, you read/recite on (to) them Our verses/evidences/signs, and but We, We were sending. | wlkna an$ana qrwna ftTawl `lyhm al`mr wmaknt xawya fy ahl mdyn ttlw `lyhm ayatna wlkna kna mrslyn | |||
| 46. * | Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition. | And neither wert thou present on the slope of Mount Sinai when We called out [to Moses]: [According to some of the classical commentators, this second reference to "the slope of Mount Sinai" contains an allusion to the divine assurance mentioned in 7:156: "My grace overspreads everything . . ." (Tabari, Razi). This interpretation is most plausible in view of the subsequent reference to Muhammad's mission as "an act of thy Sustainer's grace (rahmah)".] but [thou, too, art sent] as an act of thy Sustainer's grace, to warn people to whom no warner has come before thee, so that they might bethink themselves [of Us]; | And you were not at the mountain's side/direction, when We called, and but mercy from your Lord, to warn/give notice (to) a nation, a warner/giver of notice did not come to them from before you, maybe/perhaps they mention/remember. | wmaknt bjanb alTwr aX nadyna wlkn rHm+ mn rbk ltnXr qwma maatahm mn nXyr mn qblk l`lhm ytXkrwn | |||
| 47. * | If (We had) not (sent thee to the Quraish),--in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us an apostle? We should then have followed Thy Signs and been amongst those who believe!" | and [We have sent thee] lest they say [on Judgment Day], when disaster befalls them as an outcome of what their own hands have wrought, "O our Sustainer, if only Thou had sent an apostle unto us, we would have followed Thy messages, and would have been among those who believe!" | Had it not been for that a disaster strikes them because (of) what their hands presented/undertook, so they said: "Our Lord, if only you sent on (to) us a messenger, so we follow your verses/evidences/signs, and we be from the believers." | wlwla an tSybhm mSyb+ bma qdmt aydyhm fyqwlwa rbna lwla arslt alyna rswla fntb` ayatk wnkwn mn almWmnyn | |||
| 48. * | But (now), when the Truth has come to them from Ourselves, they say, "Why are not (Signs) sent to him, like those which were sent to Moses?" Do they not then reject (the Signs) which were formerly sent to Moses? They say: "Two kinds of sorcery, each assisting the other!" And they say: "For us, we reject all (such things)!" | And yet, now that the truth has come unto them from Us, they say, "Why has he not been vouchsafed the like of what Moses was vouchsafed?" [As the Quran frequently points out, the basic ethical truths enunciated in it are the same as those of earlier revelations. It is this very statement which induced the opponents of Muhammad - in his own time as well as in later timees - to question the authenticity of the Quran: "If it had really been revealed by God," they argue, "would so many of its propositions, especially its social laws, differ so radically from the laws promulgated in that earlier divine writ, the Torah?" By advancing this argument (and quite apart from the question of whether the text of the Bible as we know it today has or has not been corrupted in the course of time), the opponents of Muhammad's message deliberately overlook the fact, repeatedly stressed in the Quran, that the earlier systems of law were conditioned by the spiritual level of a particular people and the exigencies of a particular chapter of human history, and therefore had to he superseded by new laws at a higher stage of human development (see in this connection the second paragraph of 5:48 and the corresponding note). However, as is evident from the immediate sequence - and especially from the last sentence of this verse - the above specious argument is not meant to uphold the authenticity of the Bible as against that of the Quran, but, rather, aims at discrediting both - and, through them, the basic religious principle against which the irreligious mind always revolts: namely, the idea of divine revelation and of man's absolute dependence on and responsibility to God, the Ultimate Cause of all that exists.] But did they not also, before this, deny the truth of what Moses was vouchsafed? [For] they do say, "Two examples of delusion, [seemingly] supporting each other!" [A contemptuous allusion, on the one hand, to Old-Testament predictions of the coming of the Prophet Muhammad (cf. surah 2:42), and, on the other, to the oft-repeated Quranic statement that this divine writ had been revealed to "confirm the truth of earlier revelations". As regards my rendering of the term sihr (lit., "magic" or "sorcery") as "delusion" - and occasionally as "spellbinding eloquence" - see note on 74:24.] And they add, "Behold, we refuse to accept either of them as true!" | So when the truth came to them from at Us, they said: "If only (he) was given/brought to equal/similar (to) what was given/brought (to) Moses." Did they not disbelieve with what was given/brought (to) Moses from before? They said: "Two magicians/sorcerers, they (B) cooperated (with)/backed each other." And they said: "That we are with all/each disbelieving." | flma ja'hm alHq mn `ndna qalwa lwla awty mxl maawty mwsi awlm ykfrwa bma awty mwsi mn qbl qalwa sHran tZahra wqalwa ana bkl kafrwn | |||
| 49. * | Say: "Then bring ye a Book from Allah, which is a better guide than either of them, that I may follow it! (do), if ye are truthful!" | Say: "Produce, then, [another] revelation from God which would offer better guidance than either of these two [I.e., the Torah and the Quran. The Gospel is not mentioned in this context because, as Jesus himself had stressed, his message was based on the Law of Moses, and was not meant to displace the latter.] - [and] I shall follow it, if you speak the truth!" | Say: "So come with a Book from at God, He/it is more guided/guiding than them (B), I follow it if you were truthful." | ql fatwa bktab mn `nd allh hw ahdi mnhma atb`h an kntm Sadqyn | |||
| 50. * | But if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follow his own lusts, devoid of guidance from Allah. for Allah guides not people given to wrong-doing. | And since they cannot respond to this thy challenge, [Lit., "if they do not respond to thee", implying that they are unable to accept the above challenge.] know that they are following only their own likes and dislikes: and who could be more astray than he who follows [but] his own likes and dislikes without any guidance from God? Verily, God does not grace with His guidance people who are given to evildoing! | So if they did not answer/reply to you, so know that they follow their self attractions for desires, and who (is) more misguided than who followed his self attractions for desires without guidance from God? That (E) God does not guide the nation, the unjust/oppressive. | fan lm ystjybwa lk fa`lm anma ytb`wn ahwa'hm wmn aDl mmn atb` hwah bGyr hdi mn allh an allh layhdy alqwm alZalmyn | |||
| 51. * | Now have We caused the Word to reach them themselves, in order that they may receive admonition. | NOW, INDEED, We have caused this word [of Ours] to reach mankind step by step, so that they might [learn to] keep it in mind. [Lit., "We have caused this word to reach them gradually": this meaning is implied in the verbal form wassalna, which - like the grammatically identical form nazzalna - points to the gradual, step-by-step revelation of the Quran during the twenty-three years of Muhammad's prophetic ministry.] | And We had reached/connected for them the words/opinion and belief maybe/perhaps they remember/mention | wlqd wSlna lhm alqwl l`lhm ytXkrwn | |||
| 52. * | Those to whom We sent the Book before this,--they do believe in this (revelation): | As for those unto whom We have vouchsafed revelation aforetime - they [are bound to] believe in this one [as well]; [This is both a statement of historical fact - alluding to conversions of Jews and Christians in Muhammad's lifetime - and a prophecy. It must, however, be understood that, in the above context, God's "vouchsafing" revelation implies a conscious, sincere acceptance of its teachings by those to whom it has been conveyed: for it is this sincerity that has enabled them - or will enable them - to realize that the Quran preaches the same ethical truths as those forthcoming from earlier revelations. (Cf. 26:196-197 and the corresponding notes.)] | Those who We gave/brought them The Book from before it/Him, they are with it/Him believing. | alXyn atynahm alktab mn qblh hm bh yWmnwn | |||
| 53. * | And when it is recited to them, they say: "We believe therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to Allah.s Will) from before this. | and whenever it is [clearly] conveyed unto them, they [are bound to] profess, "We have come to believe in it, for, behold, it is the truth from our Sustainer - and, verily, even before this have we surrendered ourselves unto Him!" | And if (it) is read/recited on (to) them, they said: "We believed with it, that it truly is the truth from our Lord, that we were from before it Moslems/submitters." | waXa ytli `lyhm qalwa amna bh anh alHq mn rbna ana kna mn qblh mslmyn | |||
| 54. * | Twice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them. | These it is that shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, [See note on the identical phrase in 13:22. In the present context, the reference to "patience in adversity" and "repelling evil with good" evidently relates to the loss of erstwhile communal links, social ostracism, and all manner of physical or moral persecution which is so often the lot of persons who accept religious tenets different from those of their own community.] and having spent on others out of what We provided for them as sus tenance, | Those, they, they are given their reward twice because (of) what they were patient, and they drive away/repel the sins/crimes with the good/goodness, and from what We provided for them they spend. | awlYk yWtwn ajrhm mrtyn bma Sbrwa wydrWwn balHsn+ alsyY+ wmma rzqnahm ynfqwn | |||
| 55. * | And when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours; peace be to you: we seek not the ignorant." | and, whenever they heard frivolous talk, [This obviously refers to attempts, based on prejudice, at deriding the spiritual re-orientation of the person concerned.] having turned away from it and said: "Unto us shall be accounted Our deeds, and unto you, your deeds. Peace be upon you - [but] we do not seek out such as are ignorant [of the meaning of right and wrong]." | And if they heard/listened (to) the nonsense/senseless talk, they turned away from it, and they said: "For us (are) our deeds, and for you, your deeds, a greeting/peace on (to) you, we do not wish/desire the lowly/ignorant." | waXa sm`wa allGw a`rDwa `nh wqalwa lna a`malna wlkm a`malkm slam `lykm lanbtGy aljahlyn | |||
| 56. * | It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance. | VERILY, thou canst not guide aright everyone whom thou lovest: but it is God who guides him that wills [to be guided]; [Or: "God guides whomever He wills" - either of these two renderings being syntactically correct. According to several extremely well authenticated Traditions, the above verse relates to the Prophet's inability to induce his dying uncle Abu Talib, whom he loved dearly and who had loved and protected him throughout his life, to renounce the pagan beliefs of his ancestors and to profess faith in God's oneness. Influenced by Abu Jahl and other Meccan chieftains, Abu Talib died professing, in his own words, "the creed of Abd al-Muttalib" (Bukhari) or, according to another version (quoted by Tabari), "the creed of my ancestors (al-ashyakh)". However, the Quranic statement "thou canst not guide aright everyone whom thou lovest" has undoubtedly a timeless import as well: It stresses the inadequacy of all human endeavours to "convert" any other person, however loving and loved, to one's own beliefs, or to prevent him from falling into what one regards as error, unless that person wills to be so guided.] and He is fully aware of all who would let themselves be guided. [The above rendering of the expression al-muhtadin conforms to the interpretations offered in this context by many classical commentators - e.g., "those who accept guidance" (Zamakhshari), "everyone who in time would find the right way" (Razi), "those who are prepared (mustaiddin) for it" (Baydawi), "all who deserve guidance" (lbn Kathir), and so forth. Thus, God's guidance is but the final act of His grace with which He rewards all who desire to be guided. For a further consideration of this problem, the reader is referred to Zamakhshari's illuminating remarks quoted in the note on 14:4.] | That you do not guide whom you loved/liked, and but God guides whom He wills/wants, and He is more knowledgeable with (about) the guided.277 | ank lathdy mn aHbbt wlkn allh yhdy mn y$a' whw a`lm balmhtdyn | |||
| 57. * | They say: "If we were to follow the guidance with thee, we should be snatched away from our land." Have We not established for them a secure sanctuary, to which are brought as tribute fruits of all kinds,--a provision from Ourselves? but most of them understand not. | Now some say, "If we were to follow the guidance to which thou invitest us, we would be torn away from our very soil!" [Lit., If we were to follow the guidance together with thee, we would be snatched away from our land" (or "our soil"). This passage has obviously twofold connotation. On the historical plane, it echoes an objection voiced by many pagan Meccans to Muhammad's preaching: "If we were to accept thy call, most of the other tribes would regard this as a betrayal of our common ancestral beliefs, and would drive us away from our land." In a more general, timeless sense it reflects the hesitation of so many people - of whatever period, environment or religious persuasion - who, while realizing the truth of a new spiritual call, are yet fearful of acknowledging it as true lest this acknowledgment cause a total breach between them and their community and thus, as were, cut the ground from under their feet.] Why - have We not established for them a sanctuary secure, to which, as a provision from Us, shall be gathered the fruits of all (good) things? [Like the preceding expression of fear, this Quranic answer, too, can be understood in two senses. In the limited, historical sense it is an allusion to Abraham's prayer that the land around the Kabah be made secure for all times and its natural barrenness be compensated by fruitful help from outside (cf. 14:35 - 41 also 2:126), and to God's acceptance of this prayer: thus, the Prophet's Meccan contemporaries are reminded that they need not fear to be dispossessed of this holy land so long as they remain righteous and trust in God. In its purely spiritual connotation, on the other hand, the "sanctuary secure" is God's promise - referred to in verse 61 below - that all who have faith in Him and are conscious of their responsibility to Him shall be graced with a sense of inner peace in this world and with enduring bliss in the life to come; and since they are thus to be rewarded with the "fruits" of all their good deeds, "no fear need they have, and neither shall they grieve" (cf. 2:62, 3:170, 5:69, 6:48, 7:35, 10:62, 46:13). See also note on 29:67.] But most of them are unaware [of this truth]. | And they said: "If (E) we follow the guidance with you we be snatched from our land." Did We not strengthen/secure for them forbidden/sacred safe/secure fruits (of) every thing is being gathered to it, provision from at Us, and but most of them do not know. | wqalwa an ntb` alhdi m`k ntKTf mn arDna aw lm nmkn lhm Hrma amna yjbi alyh xmrat kl $Y rzqa mn ldna wlkn akxrhm lay`lmwn | |||
| 58. * | And how many populations We destroyed, which exulted in their life (of ease and plenty)! now those habitations of theirs, after them, are deserted,--All but a (miserable) few! and We are their heirs! | And how many a community that [once] exulted in its wanton wealth and ease of life have We destroyed, so that those dwelling-places of theirs - all but a few - have never been dwelt-in after them: for it is indeed We alone who shall remain when all else will have passed away! [Lit., "We are indeed (kunna) the inheritors". For an explanation of my rendering of this phrase, see note on 15:23. The above passage stresses the insignificance and brittleness of all worldly "advantages" as compared with the imperishable good of divine guidance.] | And how many We perished/destroyed from a village/urban city its life/livelihood/sustenance became unappreciated/undeserved (they were ungrateful for their livelihood), so those are their residences, did not get inhabited from after them, except a few/little, and We were, We, the heirs/inheritants. | wkm ahlkna mn qry+ bTrt m`y$tha ftlk msaknhm lm tskn mn b`dhm ala qlyla wkna nHn alwarxyn | |||
| 59. * | Nor was thy Lord the one to destroy a population until He had sent to its centre an apostle, rehearsing to them Our Signs; nor are We going to destroy a population except when its members practise iniquity. | Yet, withal, thy Sustainer would never destroy a community without having [first] raised in its midst an apostle who would convey unto them Our messages; [Sc., "and thus make them aware of the meaning of right and wrong": cf. 6:130 - 132 and the corresponding notes.] and never would We destroy a community unless its people are wont to do wrong [to one another]. [Cf. in this connection note on 11:117. All the three passages referred to in this as well as the preceding note (i.e., 6:130 -132, 11:117 and 28:59) are interdependennt and must, therefore, be read side by side. The present passage connects with verse 58 above and its reference to "wanton wealth and ease of life", for the sake of which people so often wrong one another.] | And your Lord was not perishing/destroying the villages/urban cities, until He sends in its origin a messenger, he reads/recites on (to) them Our verses/evidences/signs, and We were not destroying the villages/urban cities, except and (while) its people (are) unjust/oppressive. | wmakan rbk mhlk alqri Hti yb`x fy amha rswla ytlw `lyhm ayatna wmakna mhlky alqri ala wahlha Zalmwn | |||
| 60. * | The (material) things which ye are given are but the conveniences of this life and the glitter thereof; but that which is with Allah is better and more enduring: will ye not then be wise? | And [remember:] whatever you are given [now] is but for the [passing] enjoyment of life in this world, and for its embellishment - whereas that which is with God is [so much] better and more enduring. Will you not, then, use your reason? | And you were not given from a thing so enjoyment (of) the life the present/worldly life, and its decoration/beauty/ornament, and what (is) at God (is) best and more lasting/continuing (everlasting), so do you not reason/comprehend ? | wmaawtytm mn $Y fmta` alHya+ aldnya wzyntha wma`nd allh Kyr wabqi afla t`qlwn | |||
| 61. * | Are (these two) alike?--one to whom We have made a goodly promise, and who is going to reach its (fulfilment), and one to whom We have given the good things of this life, but who, on the Day of Judgment, is to be among those brought up (for punishment)? | Is, then, he to whom We have given that goodly promise which he shall see fulfilled [on his resurrection] [See second note on verse 57 above.] comparable to one on whom We have bestowed [all] the enjoyments of this worldly life but who, on Resurrection Day, will find himself among those that shall be arraigned [before Us]? [Sc., "for having misused Our gifts and attributed them to powers other than Us".] | Is who We promised him a good/beautiful promise, so he is receiving/finding it (E), as who We made him enjoy the life the present's/worldly life's enjoyment then he is (on) the Resurrection Day from present/attending? | afmn w`dnah w`da Hsna fhw laqyh kmn mt`nah mta` alHya+ aldnya xm hw ywm alqyam+ mn almHDryn | |||
| 62. * | That Day ((Allah)) will call to them, and say "Where are my 'partners'?--whom ye imagined (to be such)?" | For, on that Day He will call unto them, and will ask: "Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?" [Lit., "those partners of Mine whom you supposed [to exist]": see notes on 6:22-23.] - | And a day/time He calls them, so He says: "Where (are) My partners those whom you were claiming/alleging ?" | wywm ynadyhm fyqwl ayn $rkaYy alXyn kntm tz`mwn | |||
| 63. * | Those against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: we led them astray, as we were astray ourselves: we free ourselves (from them) in Thy presence: it was not us they worshipped." | [whereupon] they against whom the word [of truth] shall thus stand revealed [I.e., in the very fact of God's calling them to account (cf. 27:82 and the corresponding note). As the sequence shows, the persons thus addressed are the "leaders of thought" supposed to have set the community's faulty standards of social behaviour and moral valuation; and since they are primarily responsible for the wrong direction, which their followers have taken, they will be the first to suffer in the life to come.] will exclaim: O our Sustainer! Those whom we caused to err so grievously, we but caused to err as we ourselves had been erring. [I.e., "we did not lead them astray out of malice, but simply because we ourselves had been led astray by our predecessors". This "answer" is, of course, evasive, but it is quoted here to show that man's attachment to false - but nevertheless, almost deified - values and concepts based on stark materialism is, more often than not, a matter of "social continuity": in other words, the validity of those materialistic pseudo-values is taken for granted simply because they are time-honoured, with every generation blindly subscribing to the views held by their forebears. In its deepest sense, this passage - as so many similar ones throughout the Quran - points to the moral inadmissibility of accepting an ethical or intellectual proposition as true on no other grounds than that it was held to be true by earlier generations.] We [now] disavow them before Thee: it was not us that they worshipped!" [In other words, they were but wont to worship their own passions and desires projected onto extraneous beings. See in this connection 10:28 and 34:41 and the corresponding notes.] | Those who the saying/opinion and belief became deserved on (to) them said: "Our Lord, those (are) those who we misguided, we misguided them as/like we were misguided we declared innocence to You, they were not (to) us worshipping." | qal alXyn Hq `lyhm alqwl rbna hWla' alXyn aGwyna aGwynahm kma Gwyna tbrana alyk makanwa ayana y`bdwn | |||
| 64. * | It will be said (to them): "Call upon your 'partners' (for help)" :they will call upon them, but they will not listen to them; and they will see the Penalty (before them); (how they will wish) 'if only they had been open to guidance!' | And [they] will be told: "Call [now] unto those [beings or powers] to whom you were wont to ascribe a share in God's divinity!" [Lit., "those [God-]partners of yours".] -- and they will call unto them [for help], but those [fake objects of worship] will not respond to them: whereupon they will see the suffering [that awaits them - the suffering which could have been avoided] if only they had allowed themselves to be guided! [For this rendering of the phrase law kanu yahtadun, see second note on verse 56 above.] | And (it) was said: "Call your partners." so they called them, so they did not answer/reply to them, and they saw/understood the torture. If only that they were being guided. | wqyl ad`wa $rka'km fd`whm flm ystjybwa lhm wrawa al`Xab lw anhm kanwa yhtdwn | |||
| 65. * | That Day ((Allah)) will call to them, and say: "What was the answer ye gave to the apostles?" | And on that Day He will call unto them, and will ask: "How did you respond to My message bearers?" [This connects with the first sentence of verse 59, which has been explained in the corresponding note. The present verse clearly implies that those sinners had not responded to the guidance offered them by God's apostles. As in many other instances in the Quran, God's "question" is but meant to stress a moral failure, which by now has become obvious to man's self-accusing conscience.] - | And a day/time He calls them, so He says: "What (did) you reply/answer the messengers?" | wywm ynadyhm fyqwl maXa ajbtm almrslyn | |||
| 66. * | Then the (whole) story that Day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other. | but all arguments and excuses will by then have been erased from their minds, [Lit., "will on that Day have become obscured to them". The operative noun anba, which literally denotes "tidings", has here the compound meaning of "arguments and excuses" (Tabari).] and they will not [be able to] obtain any [helpful] answer from one another. [I.e., they will all be equally confused. For the above rendering of la yatasa alun (lit., "they will not [be able to] ask one another"), see the explanations of this phrase advanced by Baghawi, Zamakhshari and Baydawi.] | So the information/news was blinding/confusing on (to) them (on) that day, so they do not ask/question each other. | f`myt `lyhm alanba' ywmYX fhm laytsa'lwn | |||
| 67. * | But any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation. | But as against this - anyone who repents [I.e., during his life in this world. For an explanation of this stress on repentance - which flows from one's realization of moral failure -- see the last note on 24:31.] and attains to faith and does righteous deeds may well [hope to] find himself among those who achieve a happy state [in the life to come]. | So but who repented, and believed, and made/did correct/righteous deeds, so maybe/perhaps that (he) be from the successful/winners. | fama mn tab wamn w`ml SalHa f`si an ykwn mn almflHyn | |||
| 68. * | Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah. and far is He above the partners they ascribe (to Him)! | AND [thus it is:] thy Sustainer creates whatever He wills; and He chooses [for mankind] whatever is best for them. [Some of the classical commentators incline to interpret the ma in the phrase ma kana lahum al-khirah as a particle of negation and the noun khirah as "choice" or "freedom of choice", thus giving to this phrase the meaning of "He chooses, [but] they [i.e., human beings) have no freedom of choice". To my mind, however, this interpretation conflicts not only with the immediately preceding passages but with the tenor of the Quran as a whole, which insists throughout on man's responsibility for (and, hence, on relative freedom in) choosing between right and wrong - and this side by side with its stress on God's unlimited power to determine the factual course of events. Hence, I prefer to base my rendering on the interpretation advanced and convincingly argued by Tabari, who regards the crucial particle ma not as a negation but as a relative pronoun synonymous with alladhi ("that which" or "whatever"), and understands the noun khirah in its primary significance of "that which is chosen" or "preferred", i.e., because it is considered to be the best: in another word, as a synonym of khayr. Zamakhshari refers to this interpretation with evident approval (without, however, mentioning Tabari specifically), and enlarges upon it thus: "God chooses for mankind whatever is best (ma huwa khayr) and most beneficial (aslah) for them, for He knows better than they themselves do what is good for them."] Limitless is God in His glory, and sub limely exalted above anything to which they may ascribe a share in His divinity! | And your Lord creates what He wills/wants, and He chooses; the best choice/best is/was not for them, God's praise/glory and high, mighty, exalted and dignified from/about what they share/make partners (with Him). | wrbk yKlq may$a' wyKtar makan lhm alKyr+ sbHan allh wt`ali `ma y$rkwn | |||
| 69. * | And thy Lord knows all that their hearts conceal and all that they reveal. | And thy Sustainer knows all that their hearts conceal as well as all that they bring into the open: | And your Lord knows what their chests (innermosts) conceal/cover, and what they declare/publicize. | wrbk y`lm matkn Sdwrhm wmay`lnwn | |||
| 70. * | And He is Allah. There is no god but He. To Him be praise, at the first and at the last: for Him is the Command, and to Him shall ye (all) be brought back. | for He is God, save whom there is no deity. Unto Him all praise is due, at the beginning and at the end [of time]; [Or: "in this first [i.e., present life] as well as in the life to come".] and with Him rests all judgment; and unto Him shall you all be brought back. | And He is God, (there is) no God except Him, for Him (is) the praise/gratitude in the first/beginning and the end (other life), and for Him (is) the judgment/rule, and to Him, you are being returned. | whw allh laalh ala hw lh alHmd fy alawli walaKr+ wlh alHkm walyh trj`wn | |||
| 71. * | Say: See ye? If Allah were to make the night perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you enlightenment? Will ye not then hearken? | Say: "Have you ever considered [this]: If God had willed that there should always be night about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you light? [Lit., "who [i.e., "where"] is a deity...", etc., obviously implying that no such "deity" exists.] Will you not, then, listen [to the truth]?" | Say: "Did you see/understand if God made/put on you the night continuous to the Resurrection Day? Which god other than God, brings you with a light/illumination, so do you not hear/listen?"278 | ql araytm an j`l allh `lykm allyl srmda ali ywm alqyam+ mn alh Gyr allh yatykm bDya' afla tsm`wn | |||
| 72. * | Say: See ye? If Allah were to make the day perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you a night in which ye can rest? Will ye not then see? | Say: "Have you ever considered [this]: If God had willed that there should always be daylight about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you [the darkness of] night, wherein you might rest? Will you not, then, see [the truth]?" [I.e., "Will you not recognize the miracle of planned and purposeful creation?"] | Say: "Did you see/understand if God made/put on you the daytime continuous to the Resurrection Day? Which god other than God, brings you with night to be tranquil/settling in it, so do you not see/look/understand? | ql araytm an j`l allh `lykm alnhar srmda ali ywm alqyam+ mn alh Gyr allh yatykm blyl tsknwn fyh afla tbSrwn | |||
| 73. * | It is out of His Mercy that He has made for you Night and Day,--that ye may rest therein, and that ye may seek of his Grace;--and in order that ye may be grateful. | For it is out of His grace that He has made for you the night and the day, so that you might rest therein as well as seek to obtain [what you need] of His bounty: and [He gave you all this] so that you might have cause to be grateful. | And from His mercy, He made/put for you the night and the daytime, to be tranquil/settled in it, and to wish/desire from His grace/favour/blessing, and maybe/perhaps you thank/be grateful. | wmn rHmth j`l lkm allyl walnhar ltsknwa fyh wltbtGwa mn fDlh wl`lkm t$krwn | |||
| 74. * | The Day that He will call on them, He will say: "Where are my 'partners'? whom ye imagined (to be such)?" | AND ON THAT DAY [I.e., the Day of Resurrection - thus reverting to the theme enunciated in verses 62-66 above.] He will call unto those [that shall have been arraigned before His judgment seat], and will ask: "Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?" [This repetition of God's "question", already mentioned in verse 62 above, is meant to stress the utter inability of the sinners concerned to justify their erstwhile attitude rationally; hence my interpolation at the beginning of the next verse.] | And a day/time He calls them, so he says: "Where (are) my partners (with Me) those whom you were claiming/alleging ?" | wywm ynadyhm fyqwl ayn $rkaYy alXyn kntm tz`mwn | |||
| 75. * | And from each people shall We draw a witness, and We shall say: "Produce your Proof": then shall they know that the Truth is in Allah (alone), and the (lies) which they invented will leave them in lurch. | And [they will remain silent: for by then] We will have called forth witnesses from within every community, [I.e., the prophets who had appeared at various stages of man's history, and who will now bear witness that they had duly conveyed God's message to the people for whom it was meant.] and will have said [unto the sinners]: "Produce an evidence for what you have been claiming!" [Lit., "Produce your evidence" - i.e., for the possibility of anyone or anything having a share in God's divinity.] And so they will come to understand that all truth is God's [alone]; [I.e., that He is the Ultimate Reality, and that whatever is or could be is an outcome of His will alone.] and all their false imagery will have forsaken them. [For the meaning of the phrase ma kanu yaftarun (lit., "all that they were wont to invent" - rendered by me here as well as in 6:24,7:53, 10:30, 11:21 and 16:87 as "all their false imagery"); see also note on 6:22. A specific instance of such "false imagery" the futility of man's relying on his own wealth and worldly power - is illustrated in the immediately following legend of Qarun (see next note).] | And We removed/pulled away from every nation/generation/century, a witness/testifier, so We said: "Bring/give your proof/evidence." So they knew that the truth (is) to God, and what they were making/fabricating, (was) wasted/lost from them. | wnz`na mn kl am+ $hyda fqlna hatwa brhankm f`lmwa an alHq llh wDl `nhm makanwa yftrwn | |||
| 76. * | Qarun was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men, behold, his people said to him: "Exult not, for Allah loveth not those who exult (in riches). | [NOW,] BEHOLD, Qarun was one of the people of Moses; [The structure of the above sentence is meant to show that even a person who had been a follower of one of the greatest of Gods apostles was not above the possibility of sinning under the influence of false pride and self-exaltation - a particular example of the "false imagery" referred to in the preceding passage. The conventional "identification" of Qarun with the Korah of the Old Testament (Numbers xvi) is neither relevant nor warranted by the Quranic text, the more so as the purport of this legend is a moral lesson and not a historical narrative. This, by the way, explains also the juxtaposition, elsewhere in the Quran (29:39 and 40:24), of Qarun with Pharaoh, the arch-sinner.] but he arrogantly exalted himself above them - simply because We had granted him such riches that his treasure-chests alone would surely have been too heavy a burden for a troop of ten men or even more. [The term usbah denotes a company of ten or more (up to forty) persons; since it is used here metonymically, pointing to the great weight involved, it is best rendered as above. The noun mafatih is a plural of both miftah or ("key") and maftah ("that which is under lock and key", i.e., a "hoard of wealth" or "treasure chest"), which latter meaning is obviously the one intended in the present context.] When [they perceived his arrogance,] his people said unto him: "Exult not [in thy wealth], for, verily, God does not love those who exult [in things vain]! | That (E) Qaroon/Korah was from Moses' nation, so he oppressed/transgressed on them, and We gave/brought him from the treasures what that (E) its keys (is a) burdensome weight (E) with (for) the group/band/company of strength/power, when his nation said to him: "Do not rejoice/delight, that (E) God does not love/like the rejoiced/delighted." | an qarwn kan mn qwm mwsi fbGi `lyhm watynah mn alknwz maan mfatHh ltnw' bal`Sb+ awly alqw+ aX qal lh qwmh latfrH an allh layHb alfrHyn | |||
| 77. * | "But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief." | Seek instead, by means of what God has granted thee, [the good of] the life to come, [I.e., by spending in charity and on good causes.] without forgetting, withal, thine own [rightful] share in this world; [Lit., "and do not forget...", etc.: a call to generosity and, at the same time, to moderation (cf. 2:143 - "We have willed you to be a community of the middle way"). and do good [unto others] as God has done good unto thee; and seek not to spread corruption on earth: for, verily, God does not love the spreaders of corruption!" | And wish/desire in what God gave you, the home/house (of) the end (other life), and do not forget your share/fortune in the present world, and do good deeds (give charity) as/like God did good to you, and do not wish/desire the corruption in the land/Planet Earth, that (E) God does not love/like the corrupting/disordering. | wabtG fyma atak allh aldar alaKr+ wlatns nSybk mn aldnya waHsn kma aHsn allh alyk wlatbG alfsad fy alarD an allh layHb almfsdyn | |||
| 78. * | He said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed, before him, (whole) generations,--which were superior to him in strength and greater in the amount (of riches) they had collected? but the wicked are not called (immediately) to account for their sins. | Answered he: "This [wealth] has been given to me only by virtue of the knowledge that is in me!" [I.e., "as a result of my own experience, shrewdness and ability" (cf. 39:49 and the corresponding note).] Did he not know that God had destroyed [the arrogant of] many a generation that preceded him - people who were greater than he in power, and richer in what they had amassed? But such as are lost in sin may not be asked about, their sins. [Obviously implying that "such as are lost in sin" (al-mujrimun) are, as a rule, blind to their own failings and, therefore, not responsive to admonition.] | He said: "But/truly I got it on knowledge at me." Did he not know that God had perished/destroyed from before him from the generations/peoples of eras who he is stronger than him power/strength and more gathering/assembling? And the criminals/sinners do not be asked/questioned about their crimes. | qal anma awtyth `li `lm `ndy awlm y`lm an allh qd ahlk mn qblh mn alqrwn mn hw a$d mnh qw+ wakxr jm`a wlaysAl `n Xnwbhm almjrmwn | |||
| 79. * | So he went forth among his people in the (pride of his wordly) glitter. Said those whose aim is the Life of this World: "Oh! that we had the like of what Qarun has got! for he is truly a lord of mighty good fortune!" | And so he went forth before his people in all his pomp; [and] those who cared only for the life of this world would say, "Oh, if we but had the like of what Qarun has been given! Verily, with tremendous good fortune is he endowed!" | So he got out/emerged on (to) his nation in his decoration/beauty/ornament, those who want the life the present/worldly life said: "Oh, if only for us similar/equal (to) what Qaroon/Korah was given/brought to, that he truly is of great luck/fortune." | fKrj `li qwmh fy zynth qal alXyn yrydwn alHya+ aldnya yalyt lna mxl maawty qarwn anh lXw HZ `Zym | |||
| 80. * | But those who had been granted (true) knowledge said: "Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)." | But those who had been granted true knowledge said: "Woe unto you! Merit in the sight of God [Lit., "God's reward" sc., "of spiritual merit".] is by far the best for any who attains to faith and does what is right: but none save the patient in adversity can ever achieve this [blessing]." | And those who were given the knowledge said: "Your calamity, God's reward/compensation (is) best to who believed, and made/did correct/righteous deeds, and none receives/meets/finds it except the patient." | wqal alXyn awtwa al`lm wylkm xwab allh Kyr lmn amn w`ml SalHa wlaylqaha ala alSabrwn | |||
| 81. * | Then We caused the earth to swallow up him and his house; and he had not (the least little) party to help him against Allah, nor could he defend himself. | And thereupon We caused the earth to swallow him and his dwelling; and he had none and nothing to succour him against God, nor was he of those who could succour themselves. [Lit., "he had no host whatever to succour him...", etc. Qarun's being "swallowed by the earth" may possibly be metaphor of a catastrophic, unforeseen loss - from whatever cause - of all his worldly goods and, thus, of his erstwhile grandeur.] | So We sunk down the Earth/land with him and with his home/house. So (there) was not for him from a group (to) give him victory/aid from other than God, and (he) was not from the victorious. | fKsfna bh wbdarh alarD fma kan lh mn fY+ ynSrwnh mn dwn allh wmakan mn almntSryn | |||
| 82. * | And those who had envied his position the day before began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision or restricts it, to any of His servants He pleases! had it not been that Allah was gracious to us, He could have caused the earth to swallow us up! Ah! those who reject Allah will assuredly never prosper." | And on the morrow, those who but yesterday had longed to be in his place exclaimed: "Alas [for our not having been aware] that it is indeed God [alone] who grants abundant sustenance, or gives it in scant measure, unto whichever He wills of His creatures! Had not God been gracious to us, He might have caused [the earth] to swallow us, too! Alas [for our having forgotten] that those who deny the truth can never attain to a happy state!" | And those who wished/desired his place/position at the yesterday/past became/became in the morning saying: "Woe as if/as though God spreads/extends the provision to whom He wills/wants from His worshippers/slaves, and He is capable/able, if only that God blessed on us He would have sunk down (the land) with us, woe, as if he/as though He does not make the disbelievers succeed/win." | waSbH alXyn tmnwa mkanh balams yqwlwn wykan allh ybsT alrzq lmn y$a' mn `badh wyqdr lwla an mn allh `lyna lKsf bna wykanh layflH alkafrwn | |||
| 83. * | That Home of the Hereafter We shall give to those who intend not high--handedness or mischief on earth: and the end is (best) for the righteous. | As for that [happy] life in the hereafter, We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption: for the future belongs to the God-conscious. [This last clause makes it clear that, in order to have spiritual value, man's "not seeking" worldly grandeur or self-indulgence in things depraved must be an outcome, not of indifference or of a lack of opportunity, but solely of a conscious moral choice.] | That is the house/home of the end (other life), We make/create it to those who do not want height, might and dignity in the earth/Planet Earth, and nor a corruption, and the end (result) is to the fearing and obeying.279 | tlk aldar alaKr+ nj`lha llXyn layrydwn `lwa fy alarD wlafsada wal`aqb+ llmtqyn | |||
| 84. * | If any does good, the reward to him is better than his deed; but if any does evil, the doers of evil are only punished (to the extent) of their deeds. | Whosoever shall come [before God] with a good deed will gain [further] good therefrom; [See note on the identical phrase in 27:89.] but as for any who shall come with an evil deed - [know that] they who do evil deeds will not be requited with more than [the like of] what they have done. [Cf. 6:60 and the corresponding note.] | Who came with the good/goodness, so to him better than it, and who came with the sin/crime, so those who made/did the sins/crimes will not be reimbursed except (for) what they were making/doing. | mn ja' balHsn+ flh Kyr mnha wmn ja' balsyY+ fla yjzy alXyn `mlwa alsyYat ala makanwa y`mlwn | |||
| 85. * | Verily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance, and who is in manifest error." | VERILY, [O believer,] He who has laid down this Quran in plain terms, making it binding on thee, [According to Mujahid (as quoted by Tabari), the phrase farada alayka is almost synonymous with ataka, "He gave [it] to thee". This, however, elucidates only one part of the above complex expression, which, I believe, has here a meaning similar to that of faradnaha ("We laid it down in plain terms") occurring in the first verse of surah 24 An-Nur) and explained in the corresponding note. In the present context, the particle alayka ("upon thee"}, with its pronominal suffix, gives to the above clause the additional meaning of a moral obligation on the part of the recipient of the Quranic message to conform his or her way of life to its teachings; hence my compound rendering of the phrase.] will assuredly bring thee back [from death] to a life renewed. [The term maad denotes, literally, "a place [or "a state"] to which one returns", and, tropically, one's "ultimate destination" or "ultimate condition"; in the present context, it is obviously synonymous with "life in the hereafter". This is how most of the classical authorities interpret the above phrase. But on the vague assumption that this passage is addressed exclusively to the Prophet, some commentators incline to the view that the noun has here a specific, purely physical connotation - "a place of return" - allegedly referring to God's promise to His Apostle (given during or after the latter's exodus from Mecca to Medina) that one day he would return victoriously to the city of his birth. To my mind, however, the passage has a much deeper meaning, unconnected with any place or specific point in history: it is addressed to every believer, and promises not only a continuation of life after bodily death but also a spiritual rebirth, in this world, to anyone who opens his heart to the message of the Quran and comes to regard it as binding on himself.] Say [unto those who reject the truth]: My Sustainer knows best, as to who is right-guided [Lit., "as to who comes with guidance".] and who is obviously lost in error!" | That (E) who specified/imposed/stipulated on you the Koran, (is) returning you (E) to a return/paradise/final place, say: "My Lord (is) more knowledgeable (of) who came with the guidance, and who he is in (a) clear/evident misguidance." | an alXy frD `lyk alqran lradk ali m`ad ql rby a`lm mn ja' balhdi wmn hw fy Dlal mbyn | |||
| 86. * | And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject ((Allah)'s Message). | Now [as for thyself, O believer,] thou couldst never foresee [Lit., "hope" or "expect".] that this divine writ would [one day] be offered to thee: but [it did come to thee] by thy Sustainer's grace. Hence, never uphold those who deny the truth [of divine guidance], | And you were not hoping/expecting that (E) The Book be thrown to you, except mercy from your Lord, so do not be (E) supporting/helping to the disbelievers. | wmaknt trjw an ylqi alyk alktab ala rHm+ mn rbk fla tkwnn Zhyra llkafryn | |||
| 87. * | And let nothing keep thee back from the Signs of Allah after they have been revealed to thee: and invite (men) to thy Lord, and be not of the company of those who join gods with Allah. | and never let them turn thee away from God's messages after they have been bestowed upon thee from on high: instead [Lit., "and".] summon [all men] to thy Sustainer. And never be of those who ascribe divinity to aught but Him, | And let (them) not obstruct/prevent you from God's verses/evidences after when (it) was descended to you, and call to your Lord, and do not be from the sharers/takers of partners (with God). | wlaySdnk `n ayat allh b`d aX anzlt alyk wad` ali rbk wlatkwnn mn alm$rkyn | |||
| 88. * | And call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back. | and never call upon any other deity side by side with God. There is no deity save Him. Everything is bound to perish, save His [eternal] self. [See 55:26-27 and the corresponding note.] With Him rests all judgment; and unto Him shall you all be brought back. | And do not call with God another god, (there is) no god except Him, every thing (is) perishing/destroying,except His face/front, for Him (is) the judgment/rule, and to Him you are being returned.280 | wlatd` m` allh alha aKr laalh ala hw kl $Y halk ala wjhh lh alHkm walyh trj`wn | |||