| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | A. L. M. | Alif. Lam. Mim. [See Appendix II.] | A L M. | swr+ lqman bsm allh alrHmn alrHym ? alm | |||
| 2. * | These are Verses of the Wise Book,- | THESE ARE MESSAGES of the divine writ, full of wisdom, [See note on 10:1.] | Those are The Book the wise's/judicious' verses/evidences. | tlk ayat alktab alHkym | |||
| 3. * | A Guide and a Mercy to the Doers of Good,- | providing guidance and grace unto the doers of good | Guidance and mercy to the good doers. | hdi wrHm+ llmHsnyn | |||
| 4. * | Those who establish regular Prayer, and give regular Charity, and have (in their hearts) the assurance of the Hereafter. | who are constant in prayer and dispense charity: [The term az-zakah seems to have here its more general meaning of "charity" rather than the legal connotation of "purifying dues" (see note on 2:43), the more so as the above passage has a close inner resemblance to 2:2 - 4, where "spending on others out of what We provide as sustenance" is described as one of the characteristics of the God-conscious.] for it is they, they who in their innermost are certain of the life to come! | Those who keep up/start the prayers and give/bring the charity/purification, and they are with the end (other life) they are sure/certain. | alXy yqymwn alSla+ wyWtwn alzka+ whm balaKr+ hm ywqnwn | |||
| 5. * | These are on (true) guidance from their Lord: and these are the ones who will prosper. | It is they who follow the guidance [that comes to them] from their Sustainer; and it is they, they who shall attain to a happy state! | Those are on guidance from their Lord, and those are the successful/winners. | awlYk `li hdi mn rbhm wawlYk hm almflHwn | |||
| 6. * | But there are, among men, those who purchase idle tales, without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty. | But among men there is many a one that prefers a mere play with words [to divine guidance], [Lit., "among the people there is he who [or "such as"] takes playful [or "idle"] talk in exchange", i.e., for divine guidance: apparently an allusion to a pseudo-philosophical play with words and metaphysical speculations without any real meaning behind them (cf. note on 23:67). Contrary to what some of the commentators assume, the above statement does not refer to any one person (allegedly a contemporary of the Prophet) but describes a type of mentality and has, therefore, a general import.] so as to lead [those] without knowledge astray from the path of God, and to turn it to ridicule: for such there is shameful suffering in store. | And from the people who buys the information's/speeches' amusement/fun to misguide from God's way/path without knowledge, and He takes it mockingly/making fun, those, for them (is) a humiliating/degrading torture. | wmn alnas mn y$try lhw alHdyx lyDl `n sbyl allh bGyr `lm wytKXha hzwa awlYk lhm `Xab mhyn | |||
| 7. * | When Our Signs are rehearsed to such a one, he turns away in arrogance, as if he heard them not, as if there were deafness in both his ears: announce to him a grievous Penalty. | For, whenever Our messages are conveyed to such a one, he turns away in his arrogance [Cf. 23:66-67.] as though he had not heard them - as though there were deafness in his ears. Give him, then, the tiding of grievous suffering [in the life to come]. | And if Our verses/evidences are read/recited on (to) him, he turned away arrogantly, as if he did not hear/listen (to) it, as if in his two ears (is) deafness/a heavy weight, so announce good news to him with a painful torture. | waXa ttli `lyh ayatna wli mstkbra kan lm ysm`ha kan fy aXnyh wqra fb$rh b`Xab alym | |||
| 8. * | For those who believe and work righteous deeds, there will be Gardens of Bliss,- | [As against this,] verily, those who attain to faith and do righteous deeds shall have gardens of bliss, | That those who believed and made/did the correct/righteous deeds, for them (is) the blessing's/goodness' treed gardens/paradises. | an alXyn amnwa w`mlwa alSalHat lhm jnat aln`ym | |||
| 9. * | To dwell therein. The promise of Allah is true: and He is Exalted in Power, Wise. | to abide therein in accordance with God's true promise: for He alone is almighty, truly wise. [Commenting on the above three verses, Razi points out, firstly, that the deliberate contrast between the plural in the promise of "gardens (jannat) of bliss" and the singular in that of "suffering" (adhab) is meant to show that God's grace surpasses His wrath (cf. note on 6:12); and, secondly, that the use of the expression "to abide therein" in connection with the mention of paradise only, and not with that of otherworldly suffering (or hell), is an indication that whereas the enjoyment of the former will be unlimited in duration, suffering in what is described as "hell" will be limited.] | Immorally/eternally in it, God's promise truly/deservedly, and He (is) the glorious/mighty, the wise/judicious. | Kaldyn fyha w`d allh Hqa whw al`zyz alHkym | |||
| 10. * | He created the heavens without any pillars that ye can see; He set on the earth mountains standing firm, lest it should shake with you; and He scattered through it beasts of all kinds. We send down rain from the sky, and produce on the earth every kind of noble creature, in pairs. | He [it is who] has created the skies without any supports that you could see, [See note on 13:2.] and has placed firm mountains upon the earth, lest it sway with you, [See note on 16:15.] and has caused all manner of living creatures to multiply thereon. And We [This is another of the many Quranic instances where the personal pronoun relating to God is suddenly changed - in this instance, from "He" to "We" - in order to indicate that God, being infinite, cannot be circumscribed by any pronoun applicable to created, finite beings, and that the use of such pronouns with reference to Him is no more than a concession to the limited nature of every human language.] send down water from the skies, and thus We cause every noble kind [of life] to grow on earth. [Lit., "thereon". As in 26:7, the term zawj has here the significance of "a kind".] | He created the skies/space without pillars/supports (that) you see it, and He threw in the earth/Planet Earth anchors/mountains that (E) it sways and leans with you, and He scattered/distributed in it from every/each walker/creeper/crawler, and We descended from the sky/space water, so We sprouted/grew in it from every generous pair. | Klq alsmawat bGyr `md trwnha walqi fy alarD rwasy an tmyd bkm wbx fyha mn kl dab+ wanzlna mn alsma' ma' fanbtna fyha mn kl zwj krym | |||
| 11. * | Such is the Creation of Allah. now show Me what is there that others besides Him have created: nay, but the Transgressors are in manifest error. | [All] this is God's creation: show Me, then, what others than He may have created! Nay, but the evildoers [Sc., "who ascribe divine powers to beings or things other than God".] are obviously lost in error! | That (is) God's creation, so show Me/make Me understand what those from other than Him created, but the unjust/oppressive (are) in clear/evident misguidance. | hXa Klq allh farwny maXa Klq alXyn mn dwnh bl alZalmwn fy Dlal mbyn | |||
| 12. * | we bestowed (in the past) Wisdom on Luqman: "Show (thy) gratitude to Allah." Any who is (so) grateful does so to the profit of his own soul: but if any is ungrateful, verily Allah is free of all wants, Worthy of all praise. | and, indeed, we granted this wisdom unto Luqman: [Popularly (though without sufficient justification) identified with Aesop, Luqman is a legendary figure firmly established in ancient Arabian tradition as a prototype of the sage who disdains worldly honours or benefits and strives for inner perfection. Celebrated in a poem by Ziyad ibn Muawiyah (better known under his pen-name Nabighah adh-Dhubyani), who lived in the sixth century of the Christian era, the person of Luqman had become, long before the advent of Islam, a focal point of innumerable legends, stories and parables expressive of wisdom and spiritual maturity: and it is for this reason that the Quran uses this mythical figure - as it uses the equally mythical figure of Al-Khidr in surah 18 - as a vehicle for some of its admonitions bearing upon the manner in which man ought to behave.] "Be grateful unto God - for he who is grateful [unto Him] is but grateful for the good of his own self; whereas he who chooses to be ungrateful [ought to know that], verily, God is self-sufficient, ever to be praised!" | And We had given/brought Lukman the wisdom that (E) thank/be grateful to God, and who thanks/is grateful, so but he thanks/is grateful to/for his self, and who disbelieved, so then God (is) rich, praiseworthy/commendable. | wlqd atyna lqman alHkm+ an a$kr llh wmn y$kr fanma y$kr lnfsh wmn kfr fan allh Gny Hmyd | |||
| 13. * | Behold, Luqman said to his son by way of instruction: "O my son! join not in worship (others) with Allah. for false worship is indeed the highest wrong-doing." | And, lo, Luqman spoke thus unto his son, admonishing him: "O my dear son! [Lit., "O my little son" - a diminutive idiomatically expressive of endearment irrespective of whether the son is a child or a grown man.] Do not ascribe divine powers to aught beside God: for, behold, such [a false] ascribing of divinity is indeed an awesome wrong! | And when Lukman said to his son, and (while) he preaches/advises him: "You my son do not share/make partners with God, that truly the sharing/partnership (with God is) great injustice/oppression (E)." | waX qal lqman labnh whw y`Zh yabny lat$rk ballh an al$rk lZlm `Zym | |||
| 14. * | And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), "Show gratitude to Me and to thy parents: to Me is (thy final) Goal. | "And [God says:] `We have enjoined upon man goodness towards his parents: his mother bore him by bearing strain upon strain, and his utter dependence on her lasted two years: [Lit., "his weaning is [or "takes place"] within two years". According to some philologists, the term fisal circumscribes the entire period of conception, gestation, birth and earliest infancy (Taj al-Arus): in brief, the period of a child's utter dependence on its mother.] [hence, O man,] be grateful towards Me and towards thy parents, [and remember that] with Me is all journeys' end. [Thus, gratitude towards parents, who were instrumental in one's coming to life, is here stipulated as a concomitant to man's gratitude towards God, who is the ultimate cause and source of his existence (cf. 17:23-24).] | And We recommended/commanded the human with his parents, his mother carried/conceived/was pregnant (with) him weakness/feebleness on weakness/feebleness, and his weaning/separation in two years, that thank/be grateful to Me and to your parents, to Me (is) the end/destination. | wwSyna alansan bwaldyh Hmlth amh whna `li whn wfSalh fy `amyn an a$kr ly wlwaldyk aly almSyr | |||
| 15. * | "But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did." | "`[Revere thy parents;] yet should they endeavour to make thee ascribe divinity, side by side with Me, to something which thy mind cannot accept [as divine], [Lit., "something of which thou hast no knowledge", i.e., "something which is contrary to thy knowledge that divine qualities are God's alone" (cf. 29:8).] obey them not; but [even then] bear them company in this world's life with kindness, and follow the path of those who turn towards Me. In the end, unto Me you all must return; and thereupon I shall make you [truly] understand all that you were doing [in life].' | And if they (B) made you exert on that you share/make partners with Me what knowledge is not to you with it, so do not obey them (B), and accompany/befriend them (B) in the present world (with) kindness, andfollow (the) road/path (of) who returned/repented to Me, then to Me (is) your return, so I inform you with what you were making/doing. | wan jahdak `li an t$rk by malys lk bh `lm fla tT`hma wSaHbhma fy aldnya m`rwfa watb` sbyl mn anab aly xm aly mrj`km fanbYkm bma kntm t`mlwn | |||
| 16. * | "O my son!" (said Luqman), "If there be (but) the weight of a mustard-seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: for Allah understands the finest mysteries, (and) is well-acquainted (with them). | "O my dear son," [continued Luqman,] "verily, if there be but the weight of a mustard-seed, and though it be [hidden] in a rock, or in the skies, or in the earth, God will bring it to light: [Nothing is hidden from God and He will bring forth: i.e., take account of it.] for, behold, God is unfathomable [in His wisdom], all-aware [For my rendering of latif as "unfathomable", see surah 6:103.] | (Lukman said): "You my son, that it truly is, if (it) be a weight (of) a seed/grain from mustard, so (it) was/be in a rock or in the skies/space or in the earth/Planet Earth, God comes with it, that truly God is kind/courteous, expert/experienced." | yabny anha an tk mxqal Hb+ mn Krdl ftkn fy SKr+ aw fy alsmawat aw fy alarD yat bha allh an allh lTyf Kbyr | |||
| 17. * | "O my son! establish regular prayer, enjoin what is just, and forbid what is wrong: and bear with patient constancy whatever betide thee; for this is firmness (of purpose) in (the conduct of) affairs. | "O my dear son! Be constant in prayer, and enjoin the doing of what is right and forbid the doing of what is wrong, and bear in patience whatever [ill] may befall thee: this, behold, is something to set one's heart upon! | You my son, keep up/start the prayers, and order/command with the kindness/known, and forbid/prevent from the defiance of God and His orders/obscenity, and be patient on what struck/hit you, that (is) from the matter's/affair's decisiveness/determination. | yabny aqm alSla+ wamr balm`rwf wanh `n almnkr waSbr `li maaSabk an Xlk mn `zm alamwr | |||
| 18. * | "And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for Allah loveth not any arrogant boaster. | "And turn not thy cheek away from people in [false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of self- conceit, acts in a boastful manner. | And do not turn away your cheek from the people, and do not walk in the land/Earth showing superiority happiness and overconfidence, that truly God does not love/like every/each conceited/arrogant, proud/arrogant. | wlatS`r Kdk llnas wlatm$ fy alarD mrHa an allh layHb kl mKtal fKwr | |||
| 19. * | "And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass." | "Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the [loud] voice of asses..." | And be moderate in your walking, and lower/humble from your voice/noise, that truly the sounds'/noises' most awful/obscene (is) the donkeys' sound/noise. | waqSd fy m$yk waGDD mn Swtk an ankr alaSwat lSwt alHmyr | |||
| 20. * | Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen? Yet there are among men those who dispute about Allah, without knowledge and without guidance, and without a Book to enlighten them! | ARE YOU NOT aware that God has made subservient to you all [I.e., "has enabled you to derive benefit from all, etc. (Cf. note on 14:32-33.)] that is in the heavens and all that is on earth, and has lavished upon you His blessings, both outward and inward? [I.e., both visible and invisible benefits, as well as both physical and intellectual (or spiritual) endowments.] And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation; | Do you not see that God manipulated/subjugated for you what (is) in the skies/space and what (is) in the earth/Planet Earth, He completed/completed lavishly on you His blessings/goodnesses, apparent/visible and hidden/secret, and from the people who argues/disputes in (about) God without knowledge and nor guidance, and nor a luminous/enlightening Book. | alm trwa an allh sKr lkm mafy alsmawat wmafy alarD wasbG `lykm n`mh Zahr+ wbaTn+ wmn alnas mn yjadl fy allh bGyr `lm wlahdi wlaktab mnyr | |||
| 21. * | When they are told to follow the (Revelation) that Allah has sent down, they say: "Nay, we shall follow the ways that we found our fathers (following). "What! even if it is Satan beckoning them to the Penalty of the (Blazing) Fire? | and when such [people] are told to follow that which God has bestowed from on high, they answer, "Nay, we shall follow that which we found our forefathers believing in and doing!" Why - [would you follow your forefathers] even if Satan had invited them unto the suffering of the blazing flame? [Regarding the implications of the term "Satan" in this context, see note on 2:14 and on 15:17. As in many other places in the Quran, the above verse expresses an oblique condemnation of the principle and practice of taqlid (see Razi's observations quoted in note on 26:74).] | And if (it) was said to them: "Follow what God descended." They said: "But we follow what we found on it our fathers." Even if the devil was calling them to the blazing's/inflamed's torture? | waXa qyl lhm atb`wa maanzl allh qalwa bl ntb` mawjdna `lyh aba'na awlw kan al$yTan yd`whm ali `Xab als`yr | |||
| 22. * | Whoever submits his whole self to Allah, and is a doer of good, has grasped indeed the most trustworthy hand-hold: and with Allah rests the End and Decision of (all) affairs. | Now whoever surrenders his whole being unto God, [See note on 2: l12.] and is a doer of good withal, has indeed taken hold of a support most unfailing: for with God rests the final outcome of all events. | And who submits/surrenders his face/front/direction to God, and He is (a) good doer, so (he) had held fast/grasped with the tie/handle the tight/affirmed, and to God (are) the matter's/affair's end/turn (result). | wmn yslm wjhh ali allh whw mHsn fqd astmsk bal`rw+ alwxqi wali allh `aqb+ alamwr | |||
| 23. * | But if any reject Faith, let not his rejection grieve thee: to Us is their return, and We shall tell them the truth of their deeds: for Allah knows well all that is in (men's) hearts. | But as for him who is bent on denying the truth - let not his denial grieve thee: unto Us they must return, and then We shall make them [truly] understand all that they were doing [in life]: for, verily, God has full knowledge of what is in the hearts [of men]. | And who disbelieved, so his disbelief does not sadden/make you grievous, to Us (is) their return, so We inform them (E) with what they made/did, that truly God is knowledgeable with of the chests (innermosts). | wmn kfr fla yHznk kfrh alyna mrj`hm fnnbYhm bma `mlwa an allh `lym bXat alSdwr | |||
| 24. * | We grant them their pleasure for a little while: in the end shall We drive them to a chastisement unrelenting. | We will let them enjoy themselves for a short while - but in the end We shall drive them into suffering severe. | We make them enjoy a little, then We force them to a strong/rough torture. | nmt`hm qlyla xm nDTrhm ali `Xab GlyZ | |||
| 25. * | If thou ask them, who it is that created the heavens and the earth. They will certainly say, "(Allah)". Say: "Praise be to Allah." But most of them understand not. | AND THUS it is [with most people]: if [For the above rendering of la in, see surah 30:51.] thou ask them, "Who is it that has created the heavens and the earth?" - they will surely answer, "God." Say: "[Then you ought to know that] all praise is due to God!"- for most of them do not know [what this implies]. [I.e., they give the above answer unthinkingly, following a vague habit of thought, without realizing that a cognition of God as the Ultimate Cause of all existence logically postulates one's full surrender to Him, and to Him alone.] | And if (E) you asked/questioned them: "Who created the skies/space and the earth/Planet Earth?" They will say (E): "God." But most of them do not know. | wlYn salthm mn Klq alsmawat walarD lyqwln allh ql alHmd llh bl akxrhm lay`lmwn | |||
| 26. * | To Allah belong all things in heaven and earth: verily Allah is He (that is) free of all wants, worthy of all praise. | Unto God belongs all that is in the heavens and on earth. Verily, God alone is self-sufficient, the One to whom all praise is due! | To God what (is) in the skies/space and the earth/Planet Earth, that truly God (is) the rich, the praiseworthy/commendable. | llh mafy alsmawat walarD an allh hw alGny alHmyd | |||
| 27. * | And if all the trees on earth were pens and the ocean (were ink), with seven oceans behind it to add to its (supply), yet would not the words of Allah be exhausted (in the writing): for Allah is Exalted in Power, full of Wisdom. | And if all the trees on earth were pens, and the sea [were] ink, with seven [morel seas yet [Lit., "after that".] added to it, the words of God would not be exhausted: for, verily, God is almighty, wise. [Cf. a similar passage in 18:109.] | And if that what (is) in the earth/Planet Earth from a tree (were as) writing utensils/pens and the sea/ocean (as ink) extends/spreads (supplies) it from after it seven seas/oceans, God's words/expressions would not have been depleted/exhausted, that truly God (is) glorious/mighty, wise/judicious. | wlw an ma fy alarD mn $jr+ aqlam walbHr ymdh mn b`dh sb`+ abHr manfdt klmat allh an allh `zyz Hkym | |||
| 28. * | And your creation or your resurrection is in no wise but as an individual soul: for Allah is He Who hears and sees (all things). | [For Him,] the creation of you all and the resurrection of you all is but like [the creation and resurrection of] a single soul: [I.e., in view of His almightiness, there is no difference between the creation and resurrection of many and of one, just as every single soul is as much within His ken as is all mankind.] for, verily, God is all-hearing, all-seeing. | Your creation and nor your resurrection/revival is not except as/like one self, that truly God (is) hearing/listening, seeing/understanding.294 | maKlqkm wlab`xkm ala knfs waHd+ an allh smy` bSyr | |||
| 29. * | Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do? | Art thou not aware that it is God who makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night, and that He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him] [See note on 13:2.] - and that God is fully aware of all that you do? | Do you not see that (E) God makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and He manipulated/subjugated the sun and the moon, each flows/orbits to a named/identified term/time and that (E) God (is) with what you made/do expert/experienced ? | alm tr an allh ywlj allyl fy alnhar wywlj alnhar fy allyl wsKr al$ms walqmr kl yjry ali ajl msmi wan allh bma t`mlwn Kbyr | |||
| 30. * | That is because Allah is the (only) Reality, and because whatever else they invoke besides Him is Falsehood; and because Allah,- He is the Most High, Most Great. | Thus it is, because God alone is the Ultimate Truth, [See surah 20:114.] so that all that men invoke instead of Him is sheer falsehood; and because God alone is exalted, truly great! | That (is) with that God, He (is) the truth, and that (E) what they call from other than Him, (is) the falsehood, and that (E) God, He is the high/elevated, the great/exalted/revered. | Xlk ban allh hw alHq wan mayd`wn mn dwnh albaTl wan allh hw al`ly alkbyr | |||
| 31. * | Seest thou not that the ships sail through the ocean by the Grace of Allah.- that He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks. | Art thou not aware how the ships speed through the sea by God's favour, so that He might show you some of His wonders? Herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God]. | Did you not see/understand that the ships flow/run in the sea/ocean with God's blessings/goodness to show you from His signs/evidences ? That truly in that (are) evidences/signs/verses to every/each patient/endurer, thankful/grateful. | alm tr an alflk tjry fy albHr bn`m+ allh lyrykm mn ayath an fy Xlk layat lkl Sbar $kwr | |||
| 32. * | When a wave covers them like the canopy (of clouds), they call to Allah, offering Him sincere devotion. But when He has delivered them safely to land, there are among them those that halt between (right and wrong). But none reject Our Signs except only a perfidious ungrateful (wretch)! | For [thus it is with most men:] when the waves engulf them like shadows [of death], they call unto God, sincere [at that moment] in their faith in Him alone: but as soon as He has brought them safe ashore, some of them stop half-way [between belief and unbelief] [Cf. 17:67, as well as 29:65, which says - in a similar context - that "they (begin to) ascribe to imaginary powers a share in His divinity" (yushrikun). The parable of a storm at sea is, of course, a metonym applying to every kind of danger that may beset man in life.] Yet none could knowingly reject Our messages unless he be utterly perfidious, ingrate. | And if waves/surges as the shades covered/darkened them, they called God faithful/devoted to him (in) the religion, so when He saved/rescued them to the shore/land, so from them (are) moderate/in the middle range, and none disbelieves and denies with Our verses/evidences except every/each traitor/betrayer (insistent) disbeliever. | waXa G$yhm mwj kalZll d`wa allh mKlSyn lh aldyn flma njahm ali albr fmnhm mqtSd wmayjHd bayatna ala kl Ktar kfwr | |||
| 33. * | O mankind! do your duty to your Lord, and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true: let not then this present life deceive you, nor let the chief Deceiver deceive you about Allah. | O MEN! Be conscious of your Sustainer, and stand in awe of the Day on which no parent will be of any avail to his child, nor a child will in the least avail his parent! Verily, God's promise [of resurrection] is true indeed: let not, then, the life of this world deludes you, and let not [your own] deceptive thoughts about God delude you! [For instance, the self-deluding expectation, while deliberately committing a sin, that God will forgive it (Said ibn Jubayr, as quoted by Tabari, Baghawi, Zamakhshari) According to Tabari, the term gharur denotes "anything that deludes" (ma gharra) a person in the moral sense, whether it be Satan, or another human being, or an abstract concept, or (as in 57:14) "wishful thinking".] | You, you the people, fear and obey your Lord, and fear a day/time a father does not reimburse/substitute from his child/children, and nor a child/new born, he is substituting/replacing from his father a thing, that truly God's promise (is) true/truth, so let not the life the present/worldly live deceive/tempt you, and nor the deceit/temptation deceive/tempt you with God. | yaayha alnas atqwa rbkm waK$wa ywma layjzy wald `n wldh wlamwlwd hw jaz `n waldh $yYa an w`d allh Hq fla tGrnkm alHya+ aldnya wlayGrnkm ballh alGrwr | |||
| 34. * | Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things). | Verily, with God alone rests the knowledge of when the Last Hour will come: and He [it is who] sends down rain; and He [alone] knows what is in the wombs: [This relates not merely to the problem of the sex of the as yet unborn embryo, but also to the question of whether it will be born at all, and if so, what its natural endowments and its character will be, as well as what role it will be able to play in life: and life itself is symbolized by the preceding mention of rain, and the end of all life in this world, by the mention of the Last Hour.] whereas no one knows what he will reap tomorrow, and no one knows in what land he will die, Verily. God [alone] is all-knowing, all-aware. | That truly God at him (is) the Hour's/Resurrection's knowledge, and He descends the rain, and He knows what (is) in the wombs/uteruses, and no self knows what it earns/acquires tomorrow (in the) future, and no self knows with/at which land/ground/Earth it dies, that truly God (is) knowledgeable, expert/experienced.295 | an allh `ndh `lm alsa`+ wynzl alGyx wy`lm mafy alarHam wmatdry nfs maXa tksb Gda wmatdry nfs bay arD tmwt an allh `lym Kbyr | |||